through Christ aprehended by faith do daily sin and though also that their good works are not every way perfect but defiled by sinne whereof wee haue many remnants stil continuing in vs after our renuing yet those that do beleeue are to feare no condemnation but may assuredly wait and looke for aeternall life wherof they shal be vndoubtedly partakers These Doctrines therefore are to be detested 1 That no man can be assured of his saluation 2 That the naturall remnants of Free-will beeing holpen by preuenting grace do worke together with or further the first grace to beleeue to do good works 3 That Iustification before the tribunall seat of God is to be attributted if not wholie yet in part vnto good workes and that as being meritorious 4 That the essential righteousnes of christ that is wherby Christ was God is powred into vs which was the phrenesie of OSIANDER 5 That we cannot be justified by a righteousnes that is not inhaerent in our selues 6 That our Iustification in the sight of God is an effect of our Regeneration 7 That it is false that wee are justified by faith 8 That Christ dooth purchase the dignitie of merit by our good workes which is a new-coyned falshood of the Iesuits 9 That the law which God hath left to vs in the Scriptures is not the onely rule of good workes 10 That the merrites of Christ onely are not sufficient for vs vnto saluation 11 Thar Christ in regard of the guilt and the punishment hath onely satisfied for sinnes past that is for sinnes going before Baptisme 12 That in the sinnes which follow baptisme the guilt is onelie remitted and not the punishment also 13 That originall sinne is vtterlie taken away by Baptisme and that by the worke wrought 14 That the good works of the faithfull are in no wise sinfull 15 That there may be some workes of Super-errogation Defended by BARTHOLMEVV RHODINGVS of Hafsia PRINCIPLES CONCERNING GOOD WORKES XXVII 1 GOod workes are as necessary for the sound and the vndoubted discerning of true sanctification in a regenerate man wherof we haue spoken as are good fruits in a tree that beareth to shew that it hath bin rightlie graffed 2 We call good works the effects of those actions onelie which in the regenerat by the working of the Spirite of God through faith are squared according vnto the prescript rule of Gods law that in them God might be glorified and our neighbours helped 3 There are foure thinges then to be especiallie obserued in this definition the holy Ghost as the efficient cause Faith the instrumentall the law of God the formall Gods glorie and the edification of our neighbour as the finall 4 Out of these former parts rightlie vnderstoode the whole doctrine of good workes is made cleare and with al the false doctrines both of ancient and new writers in this argument are out of them easily confuted 5 In the first place then to speak of the efficient cause we affirme that we are enabled to doe good workes onely by the grace and assistance of the holy Ghost renuing our harts when as it doth incline our vnderstanding our wil all our members which are turned from God in such sort as we do obey the knowen will of God for the worketh in vs both to will and to do The PAPISTS then are deceaued who leaning vpon their owne strength do brag of their free-will and their naturall abilities as if it laye in them to preuent or go before the first grace by a kinde of Praeparation and as though of themselues they could in a sort bring foorth good workes 6 Secondly as faith cannot be without good workes so good workes can not be where there is no faith Whereupon we condemne their errour who boldlie auouch that good workes were or coulde bee done by profane men or such as were not endued with faith howe just and wise soeuer they were accounted seeing whatsoeuer is done without faith is sinne 7 Although wee professe that good works are no lesse necessarily conjoined with faith then light with the Sunne or heat with the fire yet do we not say that they are therfore respected of God as though by them we deserued either to bee justified before him or to bee made his Children 8 And they are to be accounted to deale no lesse impudentlie then rashlie and ignorantlie who raise vp the slander that we contemne and reject good workes because we hold that men are justified by faith onlie 9 Thridlie seeing the Law of God is the cause which giueth the forme vnto good workes that is the name of true goodnes we auouch that none of those things which haue no other ground then the bare will or reason of man can be reckened among good workes 10 In like manner that a man may bee said to do well it is not sufficient that what he doth be found to be commanded in the Law of God but this also is required that he assuredlie know that what hee doth bee enjoined vnto him by the Lord and that he doe it with an intent to obey God therein For whatsoeuer is done with a doubtfull conscience is sinne 11 And although the good works of the regenerate be not perfect because we cannot in this life no not though we be assisted by the holie Ghost liue according vnto the prescript of Gods law but rather our good works are stained with manie blemishes yet they do please God not for any worthines of theirs but partly because our defects are couered by the holines merites and intercession of christ and partly because GOD dooth of fauour approoue and crowne them not as they are in them selues but as the effects of his Spirite in vs and witnesses of our faith Whence wee gather that the DONATISTS PELLAGIANS PHARISIES ANABAPTISTS MONKS and the rest of that batch are to bee condemned who brag of a perfection of life and obedience and doe securelie rest themselues in their own workes as though they were in euerie point answerable vnto the law of God 12 Lastly although we haue said that the ends of good workes are the glorie of God and the aedification of our neighbours yet doth it not therefore follow that â—…ereby other ends of greatest moment be excluded of which sort are the testimonie of a good conscience the sure token of true Religion or Christian faith the assurance of our aeternall election the auoyding of the punishment due vnto euill workes and the vndeserued obtaining of the good works Wherefore we may justlie accuse all Atheists Antinomians quarrellers with the law as though it were repugnant vnto it self Hypocrits Libertines and impenitent persons as guilty of impietie who either do despise good works as being vnprofitable or condemne them as burdensom vnto the conscience 13 Neither is it to bee concluded in asmuch as in this mater we make mention of rewards as the scripture doth that therefore they are by merite due vnto good workes For whatsoeuer wee doe or
indeed from all aeternitie or els because they will haue the fleshe of Christ to be taken out of the substance of the Godhead or as some do nowe affirme because all the proprieties of the Deity were poured into the humane nature when the worde was incarnate or to be briefe by what other dotage soeuer they goe about to obscure the coaeternall generation of the Sonne Defended by IOHN HENRY SCHINTYER of Tigurine THE FOVRTH SORT OF PRINCIPLES CONCERNING THE HOLY GHOST HITHERTO CONCERNING THE PERSONS of the Father and the Sonne it followeth now that we speake of the holie Spirit 1 VVHereas the word SPIRIT is diuersly taken in the scriptures we in this doctrine do vnderstand by the holie spirit the third person in Trinitie 2 The holie Spirit is that Essentiall and working power who is essentially subsisting in the Father and the Son from whome the whole Deity wherein also they doe subsist being communicated vnto him after an vnspekable maner though he procedeth or if we may so speake is as it were breathed yet is he not at all seperated in respect of this his proceding but is in regard of the maner of his being distinguished from the persons of the Father and the Sonne And therefore he is not without cause reckoned the third person in nomber seing in consideration of his being hee is referred vnto the Father and the sonne yet not as vnto two beginnings but as vnto one 3 The Deity thus communicated by issuing and proceeding is not multiplied in substance seing he is most simple and single Whence it is that the holie Ghost in regard of his person is and euer hath bin coessentiall and coaeternall with the Father and the sonne and in regarde of his substance is that one onely true God in himselfe Wherevpon also the name of God is sometimes personally attributed vnto him The holy Ghost is therefore to be worshipped by the one and the same faith and inuocation that the Father and Son are 4 And although the works of the Trinnitie which they cal outward or external are vnseperable yet in the effecting of them wee are to obserue a distinction not onelye of the persons but also of the personall actions 5 The proper and the peculiar action of the holie Spirit in all the workes of the Deity bee they naturall and ordinary or els extraordinary was and is to effect in his time and maner those things which the father from all aeternitie hath decreed in his owne wisdome that is in his Son and the Son hath ordered and disposed to come to passe 6 Yet is not the holy spirit any instrumental cause affording his helpe as a seruaunt vnto the Father or the Son but working together with them without any inferioritie or inaequallitie 7 But the power and working of the holy spirit is especiallie seene in the planting and gouerning of the Church In which particular respect he is called the holie spirit even because that he who is most holie doth stirr vp and nourish all the holie motions that are in the elect For he it is by whose inspiration all the holie prophets haue spoken it is he that giueth eares to heare and a hart to beleeue who appointeth Pastors and doth enable them with necessary gifts who stirreth vp the slouthfull and being the true comforter indeed doth comfort the afflicted soule By whome those that are borne againe of him do cry Abba father he also formed the fleshe of Christ in the wombe of the virgine and did most aboundantlie anoint his humane nature to conclude it is he by whose strength we stand vntill we overcome Wherefore we doe abhor and renounce the SABELLIANS who confound the persones with the substance of the Godhead the ARRIANS and the MACEDONIANS who deny the holie Ghost to bee coessentiall with the Father and the Son the GRECIANS of later time who affirme that hee doth onlie proceed from the father and those also who by the holie Ghost will haue nothing els to be ment saue certaine motions and inspirations onely together with those who deny that he is to be invocated by the one and the selfesame faith with the Father and the Sonne and to be briefe we detest all those that any waies oppugne the Deity of the holy Ghost either in his substance or person Defended by IOHN IAMES COLER of Tygurine THE FIFT SORT OF PRINCIPLES CONCERNING THE ATTRIBVTES OF GOD IN GENERALL HITHERTO WE HAVE SPOKEN OF GOD both as far as wee are able to attaine vnto bee the light of nature also as he is laied before vs in the holy Scripturs to be three in person and one in substance now it followeth that we intreat of his attributes wherby in a sort we are taught what maner of God he is 1 ALthough there be no composition in God nor yet any accidentall qualitie seeing hee is a substance most single and euery way one yet to the end that according vnto our capacitie we might vnderstande what a God hee is he himselfe in the scriptures is accustomed to attribute vnto himselfe many things as qualities 2 By attributes in this place then we vnderstande the essentiall proprieties of the Deity which are attributed vnto him in the scriptures 3 These things are so attributed vnto him that notwithstanding they place nothing in him that is cōpoūd or diuers from his substance but look whatsoeuer they point him out to be the very same he is in his owne most simple substance 4 For both these proprieties and also their actions doe in very deede differ no whit from the substance of the Godhead but onely in some consideration we are to holde them diuers both from the diuine substance and also the on from the other 5 Now these things are attributed vnto the Deity sometimes substātiuely somtims adjectiuely as they speak that we may thereby knowe him to be a being that subsisteth indeede and that he is such a one not by participation and imperfectlie but of himselfe and that most perfectlie 6 Of attributes we make two kinds the one is of them which are so proper vnto the Deitie that they can bee in no sort communicated vnto creatures neither haue they anie other respect vnto creatures saue that by them the Deitie is distinguished from creatures of this kind are aeternity simplenes vnmeasurablenes omnipotencie 7 The other kind is of those who although simply and as far as they are in the Deitie they cannot be communicated yet creatures may be partakers of them not properly but by analogie and a kinde of agreement and that not essentially but in regarde of qualitie and but in part neither such ar wisedome goodnes and the rest of that kind Therefore OSIANDER erred grosly whoe taught that the essentiall righteousnes of God was communicated vnto vs and at this day their error is intollerable who recalling back again the blasphemie of EVTYCHES holde that al the proprieties of the Deitie were powred by personall vnion into the flesh which
the Sonne of God tooke vpon him 8 For whatsoeuer is not the diuine essence thervnto the essentiall attributes of the Deitie cannot be communicated 9 The actions furthermore which we said to be also attributes of the Deitie wee deuide both into those which they call remaining because they doe so continue in the Deitie that worketh as they bring forth no worke out of the doer of which sort are prouidence and predestination and also into those which may be tearmed passing that is those which leaue some worke out of the doer or doe inferre a suffering vnto some thing as are creation and redemption 10 As for the attributes which haue their names from the effects proceeding from God vpon the creatures thogh they seeme to haue had their beginning in time as where God is called the Creator redeemer c. yet wee denie that either they put any change in God or do agree vnto him by way of accident Defended by IOHN CASTOL of Geneua THE SIXT SORT OF PRINCIPLES CONCERNING THE OMNIPOTENCY OF GOD. THE ATTRIBVTES OF GOD IN GENErall haue bene dealt with now some of them in speciall are to be handled 1 THe omnipotencie of God is that very immeasurable and infinite essence of God which is communicable vnto no creature alwaies doing neuer suffering and which cannot decist to be that which it is 2 This being in deed but one may yet in diuerse considerations be said to be manifolde 3 For the omnipotencie is one way considered when we speake of it as God doth alway worke in him selfe it is another way regarded in respect that God worketh out of him selfe and can worke innumerable thinges if it pleaseth him 4 For wee hold that God is omnipotent in as much as besides that he is able to do whatsoeuer he will he can both will and do innumerable things which hee will neuer either will or doe We do therefore condemne them who say that God is for no other cause omnipotent but in as much as hee can without exception worke whatsoeuer can bee either spoken or imagined And we doe dislike of them who thinke that God is in that respect onely called omnipotent because he can do onely whatsoeuer he will For his power is in it selfe infinite whereas his will is as it were bounded within the verie act of will 5 Now we hold that God cannot do any of these things which either are repugnant vnto his personall proprieties as that the Father cannot bee begotten neither the Sonne begotten or are contrarie vnto his essence as to be finite or which implie a contradiction of which sort it is to make that a bodie shall bee truly naturall and yet neither to haue quantity nor to be contained in any place Brieflie we denie that God can doe any thing which if they were done might shew him to haue defects and weaknes in him as to die to lie to sinne c. 6 And as by faith we beleeue according vnto the Scriptures and the Creeds appointed in the church that God only is omnipotent so we do professe and publish the same with our mouth 7 For it is no lesse repugnant vnto his nature that there should be many omnipotents then that there should be many Gods Whence it is that Christian Religion doeth not acknowledge in God distinct into three persons three omnipotents but one omnipotent Now concerning the humane nature of Christ although it be vnited vnto the deuine in the person of the Sonne who is but one yet as it is not therefore made God so is it not properlie made omnipotent but it retained even it own infirmities before it was glorified wherein it might suffer and dye for vs and now being glorified although it be free from all infirmities and glorious yet is it not in it selfe made omnipotent Defended by WILLIAM MOâ—NES of Niuerse THE SEVENTH SORT OF PRINCIPLES CONCERNING THE KNOWLEDGE THAT IS IN GOD. I VNto the treatise of Gods omnipotencie is to be joined the declaration of the knowledge that is in him being a doctrine verie necessarie to the end that the true God may bee seuered from the false and that from it we may take counsell and consolation II Now this science or knowledge is considered both in it selfe simplie when the question is what and of what sort it is and also in respect of the things that it doth know III By this knowledge we meane an absolute and a most cleare knowledge in God both of himself and of all things created whereby he doth not onlie know all things to bee but also the reason why they are so And this knowledge is different from all the sight that men and Angels haue not by comparison that it is greater and theirs lesser but altogether in the whole nature of it The which difference wee discerne by these notes 1 That this knowledge is essentiall and euen the vnderstanding essence of God 2 That it ariseth not from the outwarde senses or from the notions that the vnderstanding doth apprehend by reasoning by joining things together and by deuiding or yet from the report of any other no not from the knowledge of principles and causes that are of themselues formed in the vnderstanding 3 That it is neither any habite nor action nor any thing different from that verie thing that doth vnderstand that is from the essence of God seeing it is moste simple 4 That it vnderstandeth all things at once 5 That it is most certaine 6 That it is alwaies the same IIII Now in respect of the things that it doth know wee affirme that God doth know al things by himself of himself 1 Himself properly and most fullie 2 All things past present and to come euen those things that are casuall 3 Yea and such things as neither are nor euer shal be 4 Euen euill things 5 Yea infinite 6 And euen all the motions of the will and their issues 7 And not onely by a generall knowledge of generall things but euen by a most exact and perfect of euerie particular V This knowledge which in respect of things to come is called praescience or fore-knowledge is not the cause of the existence of thinges although there is nothing to come to passe which God did not fore-know that it should come VI This knowledge either in whole or in part can no creature be capable off Defended by IOHN FLORIDVS of Angieu THE EIGHT SORT OF PRINCIPLES CONCERNING THE VVILL OF GOD. 1 THe discourse concerning Gods will which is most of al to be sought into for our saluation followeth that which is concerning his knowledge 2 By the worde WILL in God wee vnderstand both the diuine essence which doth imbrace and delite in that chiefe and soueraigne good which it hath in it selfe and also in respect of the thinges that God will haue done wee meane the verie action of will 3 And in this latter regard it is also considered two manner of waies either as it is a decree certaine
also who make a subalternall or second prouidēce that is do attribute vnto the true God a generall kinde of prouidence whereas they ascribe vnto Saints or false Gods a more speciall whence it came that blind gentilisme did fain certain lieftenāt Gods 3 Those also who faine a linking together of causes that there is a fatall destenie of things 4 Those that affirme heauenlie affaires to be gouerned by God and earthly things to be disposed by the vertue influence and constellations of the Stars 5 Those who make Gods prouidence to bee onely a bare knowledge of things for they deuide between God men whereas they will haue men and their affaires to bee guided by the power but not by the appointment of God IIII Now though nothing cā be done but by the decree of God which can neuer bee deceaued yet second causes do worke according vnto their own nature therfore although the minds the wils of al men do bend themselfs thither wheresoeuer the Lorde as it were the Ship-maister doth moue them yet is it our owne fault that we do euil and so the cause and the matter of our destruction is in our selues so that the authors of wickednes are vnexcuseable V Gods prouidence therefore being absent from nothing that is done but vprightlie gouerning ruling moouing and conuaying whereto it listeth the judgements wils endeuours enterprises and actions of all men both good and bad and further sending vppon vs by his most wise and iust counsaile though wee often cannot see it whatsoeuer befalleth vs in this life bee they prosperitie or aduersitie can by no meanes bee frustrated of the effectes which it hath purposed Defended by IOHN CORNELIVS of prouence in France THE ELEVENTH SORT OF PRINCIPLES CONCERNING GODS ETERNALL PREDESTINATION NOW THAT WE HAVE SPOKEN OF GODS Prouidence it followeth that we deale of Praedestination 1 FIrst in generall Praedestination is that aeternal and immouable decree of GOD whereby as it pleased his Majestie he hath decreed all things both vniuersallie and particularlie and also doth effect them by the causes created in like sort appointed by him as he thoght good to the laying open of his owne glory 2 Secondlie applying this decree in speciall vnto mankind Wee call Praedestination that aeternall decree such as we haue alreadie spoken of whereby he hath immutably purposed from all aeternity by sauing some in his great mercie and by damning others in his most just seueritie to manifest himselfe what he is indeed by his effects namely that he is most mercifull and most just 3 Among those second causes as farre as they concern mankind whom properlie this discourse respecteth we are to consider two vz. the vnderstanding and the will as the spring of the actions of men 4 It behooued God being in time to execute the purpose of this aeternall Praedestination otherwise hee should bee the authour of sinne which cannot be to create man good that is such as both the judgement of his vnderstanding could well and vprightlie see into the things laid before him and vprightly judge of them and also the desire of his will should be just and euery way euen 5 It behoued also that this man should be indued with a free and a voluntarie power to mooue himselfe to the end that this power should be a forcible and a selfe-moouing beginning of the actions of man 6 It behooued this man also to haue abilitie if hee wold to fall from this vprightnes and goodnes that a way might be opened both vnto the mercie and the justice of God 7 It is so far then that God bereaued our first Parents of the liberty of humaine will the voluntarie inclination to be caried both waies that on the other side he made no alteration in the same Otherwise as God was the Author so he might be accounted the destroyer thereof 8 For the aeternall purpose of God doth impose no other necessity vpon the euents which he hath determined then such as hee will haue second causes to be mooued according vnto their owne nature whence it followeth that it doth not take away the contingencie or voluntarines of mans will as shall be discussed more fullie God willing in the discourse concerning the nature of man 9 Those two therefore who were the first of all mankind althogh in regard of that which was to come to pas they fell not without the vnchaungeable appointment of God yet in respect of the cause inhaerent in them and the proper beginning of their actions they fell contingentlie not by constraint but willinglie and altogeather by a voluntarie inward motion both in respect of the vnderstanding who blinded and of the will who depraued it selfe 10 Therfore we do retaine these Scholasticall distinctions of necessitie and compulsion of naturall and voluntarie of absolute and conditionall of enforced and ensuing necessitie as true and profitable 11 This fall brought with it that which was conuaied vnto all men as GOD had threatned to wit the bondage of darknes in the whole mind of rebellion against God in the whole will of man 12 And althogh the liberty of making choise between good and euill but not betweene euill and euill be nowe altogeather lost yet there remaine still both in the vnderstanding and also in the will though seruaunts vnto sinne certaine voluntarie motions 13 Out of this bondage God who is bound vnto no man doth when he thinketh good call enlighten those whome according vnto his aeternall fore-appointed election in Christ it pleased him of his meere mercie to chuse and hauing bestowed faith vppon them and regenerated them hee freelie iustifieth them in the same Christ meaning one day to lay open in them being glorified the great glorie of his great and vnspeakeable mercie 14 We doe condemne therefore all those who appoint the foresight and foreknowledge either of faith or works as a praeexistent or foregoing cause of election which was fore-ordained from aeternitie neither do we teach that anie man was elected because he should either beleeue or doe well but contrariwise that they therefore are indued with faith who doe beleeue and that they labour to doe well who are carefull of good workes because that God of his meere free goodnes did appoint them vnto saluation and therfore to haue faith in Christ and the true fruits of faith 15 The certaintie of this Election is not to bee fetched from that aeternall decree known onelie vnto God nor yet from a generall calling but from the gifts inhaerent in vs and the effects proper vnto the elect that is from the good motions of the vnderstanding and the will we must fetch the gift of true regeneration peculiar onely vnto the elect and from Regeneration we must gather that vnrepentant gift of imputed righteousnes From hence againe by our effectual calling we must arise to the full assurance of faith and the testimony of the Spirit of adoption in vs and from thence last of all
we are by little and little to climbe higher higher vnto the full assurance of our free aeternall Praedestination in Christ which is joyned with continuall praier hearing of Gods word and perseuerance in well doing 16 Now all those whome it pleaseth the same GOD who is debter vnto no man in justice to leaue in their own corruption either altogeather not called or called but without the opening of the heart and worthelie to deliuer vp vnto Sathan and their owne concupiscence being such also as wilfully and willinglie harden themselues will hee one day according vnto his aeternall Praedestination adjudge togeather with Sathan vnto aeternall punishments laying open in their iust destruction the glorie of his great and most iust hatred against euill 17 The manifesting of this decree of Reprobation is to be left vnto God vnlesse it be apparant in any that they haue sinned against the holie Ghost as in times past it was with IVLIAN the Apostata The cause why wee are not to determine of Rebrobation from the effects of Sathan and our corruption that sinne against the holie Ghost onelie excepted as wee are to gather our Election from the working of the holie Spirite in vs is this Euen because it hath pleased our mercifull GOD to shew that some yea of the greatest sinners at their very last gasp were of the number of his elect by bestowing forgiuenes of sins vpon them by his extraordinary fauour as it fell out with the theefe that hung vpon the Crosse 18 Those therefore who holde on the waye of destruction are so to bee tolde of their dutie as leauing vnto God the secrets of his judgements we are not to dispaire of anie mans saluation For it is a true consequence indeed to say I beleeue as it appeareth by the effects therfore I am elected and appointed vnto saluation But it is no necessarie consequent to say I do not beleeue and I tread the path of destruction therefore I am a reprobate and appointed to damnation For he that beleeueth not to day may bee endued with faith to morrow But thus rather we are to make a true conclusion I do neither beleeue the Gospell nor labour to beleeue but continue in the way of destruction Wherefore except I betake mee vnto an other course I shall perish And therfore I wil enter vnto an other way which God laieth before mee And these are the cogitations which all pastors are bound by duty with great care to lay before their wandring sheepe 19 God therfore in appointing some of free-gift vnto saluation and others vnto just condemnation is neither author of sinne nor respecter of persons but thereby sheweth himself to be the true God in deed Defended by RAPHAEL EGLINE of Tigurine PRINCIPLES CONCERNING THE CREATION OF ALL THINGS AND THEIR DIVISION XII WE HAVE DONE WITH GODS PROVIdence and Praedestination nowe wee are to entreat of the works of God wherby he doth as it were make him selfe visible vnto vs that is concerning the creation of all things and their distinction 1 CReatiō is the external work of God fore-known and decreed by him of his vnspeakeable goodnes from aeternitie whereby vnto the glorie of his Name he did create of nothing all things that are without him that is all things that haue a substance different from his essence 2 The alone soueraigne cause therefore of the world and all things that haue being therein is God who made all things not after the manner of men but without all labour and also without the worke help and seruice of anie other but by his word alone that is by his Sonne through the power of the holie Ghost For the workes of the Trinitie are vnseparable 3 Neither did he frame all those things of anie fore-being stuffe or matter but euen of nothing that is from that which was not by his word alone he gaue being vnto all things that are Those Philosophers therefore doe erre who held that the world was aeternall and those also who deemed it to haue bene made and formed of moates by chance together with these who taught this visible worlde to haue bene framed by some other then by God In which error was CERINTHVS CARPOCRATES the ARCHONTIANES and others who attributed the work of the creation only vnto certain vertues and powers 4 The chiefe end of the creation is that there should be some who should enjoy the louing kindnes of God in the true tast thereof and glorifie his Majestie for euer To this end were Angels and men created A secundary end of the creation is that all other creatures shoulde together set foorth the glorie of God and serue to the vse of man 5 Now although by the order of nature from one as far as it is one there can proceed but one and that God of all other things is most single and but one yet the infinite varietie of things proceedeth from the same wisedome of God from whence their creation and gouernement doth depend For he worketh not according to the course of nature but doth whatsoeuer he will aboue all nature most freelie and voluntarilie Yet in that inaequalitie of things there appeareth greatest aequalitie yea the diuersitie of things appeere to be but one in respect that whatsoeuer hee hath created are referred vnto that generall kind of the beeing of things which is but one 6 The essentiall diuision of things is from their matter and their forme in which respect some things are visible as all simple mixt bodies either without life and breath or enjoying both Some also are inuisible as Angels the soules of men whose effectes are manifest though both their Materiall and Formall causes as also other circumstances of the time and place wherein they were created be obscure and in some sort vnknowen vnto vs. 7 Now all these things which God created could not but be good seing he himselfe is most good for they were created of him exceedinglie good and most pure without all corruption hauing nothing in them which did not declare the omnipotencie and the exceeding goodnes of the Creator In this originall integritie men and euill Angels might haue still continued if they had woulde and men might haue conuayed the same vnto their posteritie In stead whereof God for the sinne of man did curse the inferiour Creatures which he had created for mans sake 8 As concerning Euill it is not anie thing created or hauing beeing but onelie signifieth the meere absence of the good that ought to be present neither is it in the subjects as an accident but as Priuation opposite vnto good rather expelling the same then hauing beeing in it selfe 9 And although it doth marre that which otherwise is good in it selfe yet is it by accident the cause of good That the degrees of thinges created may appeare which haue their state according as they haue the greater or lesse good in them So vnto the good of all things in generall Euill seemed to bee in some
vtterly denied that there were anie angels And ORIGEN likewise who with PLATO affirmed that those spirituall minds as often as they offended were fallen and thrust into bodies APELLES the heretick also who said that the bodies which the Angels tooke vpon them were neuer created and LACTANTIVS FIRMIANVS who dreamed that Angels were not presentlie at the beginning of the world appointed to guide and protect man In summe wee condemne all those who either make them coaeternall with God or attribute vnto them the worke of the Creation as did SIMON MAGVS CERINTHVS SATVRNINIVS and CARPOCRATES Defended by IOHN IAMES COLER of Tigurine PRINCIPLES CONCERNING MAN XII 1 SEing that man is the most excellent of all the visible workes of God for whose cause next vnto Gods all other things were created we holde it a matter belonging vnto a Diuine to entreat of the nature of Man 2 Man is neither the bodie nor the soule seuerallie considered but composed of both that is of soule and bodie joined together by a most straight and most louing band 3 The truth of Gods worde doeth witnes that there was but one man created at the first who was to bee the originall of all other men And so all those that proceded from him should be tyed together by a common bond of blood Wee doe then reject the opinion of such Philosophers as haue denied one certaine man to haue had his beginning first of all other 4 The bodie of that first man was formed by God of the dust of the earth that is as wee interprete it of the foure elements that it should not be a graue of the soule as PLATO thought but a most excellent and a most meete instrument to performe the faculties of the minde 5 Now in respect that this bodie was made of qualities repugnant one to the other it was mortall in the first creation of it for repugnancie or discord is the authour of dissolution yet by the appointment of God it was made immortall that it should be the habitation of the immortall soule but after the entrance of sinne into the worlde it returned vnto the former necessitie of mortality The PELAGIANS therefore do erre in holding that the bodies of men were naturallie subject vnto death and in attributing the cause of death to be onely the discord of the contrary qualities Other points that belong vnto the frame and beautie of mans body we leaue to be discussed by naturall Philosophers and phisitians As also manie things that they teach concerning the powers of the soule becaus we think it meet that we containe our selues within the bonds of diuinitie And now we will speak of the essence of the soule 6 The essence of the soule can scarce be knowne for it is not to bee perceaued by the instrument of any the senses of our bodies yet by the faculties and operations of it it doth in a sort open it selfe vnto vs. And therefore it is vsuallie described and pointed out after this plaine maner 7 The soule of man is an essence created according vnto the image of God infused into the bodie that man cōsisting both of bodie and soule should be capable to know and glorifie God 8 The soule of man is properlie trulie called a soule for that facultie which is in beasts and plants is by reason of the scarcity of words so called of the Latines For seeing the same doth not subsist of it self that it is nothing els but a power arysing out of the properties of the matter forme it scant retaineth the name of a being much lesse deserueth to be called a soule 9 The soule of man is of a spirituall and not of a bodily nature subsisting by it selfe not vnaduisedlie made of moates not a fire or anie other of the foure elementes or yet anie thing compact of the elementes not any number not an harmony not any facultie brought forth out of the matter brieflie not anie part cut as it were out of the Deitie but wiselie created of nothing after a manner vnknowne vnto vs by God who woorketh most freely 10 Now although it hath a beginning yet doeth it remain immortal not onlie because of it owne substance it is vncompounded and voide of al contrarieties and bodilie accidents but especiallie in asmuch as it is so created of God that of it selfe it can liue exist and continue for euer And it doth rather afforde life vnto the bodie than deriue it from the same The which wee doe beleeue in asmuch as it is proued vnto vs by the most sure testimonies of the holy scriptures rather then because it is demonstrated by philosophicall reasons Wee condemne therefore the MANICHAEES GNOSTICKES and PRISCILLIANISTS who haue said that the soule was of a double nature whereof the one was from a good beginning vz. a good God The other from an euill The SELEVCIANES HERMINIANES PROCLIANES who held that the soule was not made by God but by Angels The LVCIFERIANES and TERTVLLIANISTS who were of opinion that it was a bodilie substance and such as could fall off or be shelled from the bodie and remooue from one bodie to an other The ARABIANES and the NAZARITES who thought it mortall the ORIGENISTS who judged that all soules shoulde aeternallye liue in heauen and the APOLLINARISTS whose opinion was that one soule was begotten of another 11 Neither is the soule of the same nature and sort that the Angels are as ORIGEN thought who made onlie an accidentall and not a substantiall difference between Angels and the soules of men Now that essentiall difference although it cannot be easilie knowne is yet in some sort perceaued by this adjunct vz. that Angels can not be ordinarilie joined vnto bodies wheras the soules may Now the soule is also not onelie the first mouer of the bodie but euen the verie cheef and especiall forme of a man whereby first of all and of it selfe A man is that which hee is and for whose cause the bodie is so framed as it is to the ende that a most honorable lodging should be prepared for a most honorable ghuest 12 The soules of all men are not one as THEMISTIVS and the followers of AVERROIS thought but of euerie particuler man there is a perticular soule which can as naked and bare formes consist and remaine when they are seuered from the bodie as in deed they do for a time when as they being out of the bodie do expect the aeternall and indissoluble conjunction that they are to haue with the same 13 And seing that the form of euerie thing doth not onlie make vp the whole but also euery part thereof and no part can effect the office thereof except the forme bee present and seeing when the same departeth it ceaseth from doing wee do defend that common opinion out of AVGVSTINE vz. that the soule is whollie in the whole and whollie in euery part Although there be this diuersitie of the being of it in the whole and in the
beleeue this 3 We also distinguish this Faith from the assent wherby some haue peculiarlie applied some peculiar promises made vnto themselues that were diuerse from the promises of aeternall life who notwithstanding were neuer made pertakers thereof 4 The Faith therefore whereof we now speake we doe define to bee that assurance whereby beyond the former assent the godlie are caried vnto Christ and so particularlie apply vnto themselues the promise of saluation offered in him We do condemne therefore all such sophistrie as doth confound these two sorts of faith and especially those who taking Faith for the obedience that is yeelded vnto Gods commandements doe by that meanes mingle the one of them with the other 5 We affirme this Faith to be the meere guift of God peculiar only to the elect and such a guift as in no wise caÌ„ be repented off or called back or beeing the most sure immoueable remedie vnto the saluation of all the elect Wee detest therefore all those who imagine that Christ and his sauing grace may be receaued by any merite either praeparatorie or fore-seene And especiallie all these who dreame that Christ may be conuaied vnto vs with the hand or mouth of the bodie 6 We denie also that this Faith can euer vtterly be lost although at some times euen in the most holie men it bee a sleepe as the minde is in those that are ouercome with drinke and notwithstanding that some haue as it were a shadow thereof begun in them 7 This faith doth God creat at what time and in what measure it pleaseth him strengthening and increasing the same by little and little though neuer perfecting it while wee are heere yet graunting so much of it in this life as is needfull for the elect to obtaine the victorie Nowe in the life to come he doth fulfill in deede that which we beleeued and hoped for while wee were heere on earth We doe execrate and detest therefore the CELESTINIANS and the ANABAPTISTS who dreame of a perfection of faith and righteousnes in this life and doe abollish the dailye growth of repentaunce and our continuall praiers which euen vnto our last gaspe we are to make for remission of sinnes Defended by BENIAMIN Câ—ESSONIVS of Burgundy PRINCIPLES CONCERNING THE CAVSES AND EFFECTS OF FAITH XXIII 1 THe efficient cause of faith indeede and to speake properlie is one to wit the mercie of God that is if the Father in the Sonne by the holie Ghost that the same Coessentiall power of the Father and the Sonne by the which man at the first was created in the image of God should restore in vs the same being left 2 The ordinary meanes whereby the same is wrought that is wherby both the vnderstanding of man is framed vnto a sauing knowledge of God in Christ and a particular receauing thereof and also the will powerfullie disposed vnto a right order of the affections is the preaching of Gods worde deliuered vnto vs be the Prophets and Apostles and for that cause so farre as it concerneth the elect appointed to be in the Church 3 But here two extremities are to be taken heed vnto the on of the ENTHYSIASTES who do not only distinguish but also separate the internall word as they call it that is the worke of the Spirite of God in our soules from the preaching of the written word whence followeth not any faith but rather a meere dotage The other is of those who after the manner of Sorcerers do transfer the efficacacie which is the proper and incommunicable worke of God onlie either vnto the ministers which speake or to the Sacramentall elements wheras notwithstanding they haue no other effect then to represent these things to our vnderstanding which according vnto Gods ordinaunce they are appointed to signifie Wheras then the ministers are said to worke together with God it is so to bee taken as they are vsed but for the outward planting watering when as in the mean time the whole force which worketh in the vnderstanding and the will doth flow from God only 4 Now that which we haue spoken of the Ecclesiastical ministerie is so to be taken as in the meane time wee are to know that God as often as it pleaseth him is able in a moment by the inward operation of his Spirit extraordinarily to regenerate his elect 5 But this extraordinarie worke of God is neither to be expected for of vs nor yet rashlie to be admitted 6 Now the most sure way to try it whether it be trulie from God or no is this namelie that whether it be by the ordinarie hearing of the word or which hath beene alwaies most seeldom whether God worketh by extraordinarie inspiration it must needes euermore teach the verie same doctrine which the written word of the Prophets and the Apostles do teach 7 There is not at all times the like majesty of the good order of this sacred Ministerie because the Lord doeth as often and as farre as hee thinketh good reuenge the negligencie and wickednes of the Sheep-heards and the contempt of the sheepe in such sort that sometimes it is darkened by spots of filthinesse and otherwhiles for a time it goeth as it were cleane out of sight as it came to passe in the former ages 8 Yet the Militant Church either priuate or publicke from others or by means of priuate reading hath euer enjoyed and euer shall enjoy the hearing of the worde and the vnderstanding of the trueth that ariseth therefrom 9 Nowe that true and liuely faith whereof wee speake is no lesse made knowen by the perpetuall and necessarie effects thereof then is the life of the bodie by motion and sense 10 But these effects doe not giue beeing vnto faith or informe the same as the Sophisters doe most absurdlie dreame but they are the vndoubted and sure signes of it 11 These effects are partly caried out of vs vnto Christ with whome we are vnited by faith and partly they do beget some things within vs. 12 The outward effects in asmuch as they doe peculiarly apply Christ and his benefits vnto those that beleeue are therefore the most excellent and of greatest account And they are both the full remission of all sinnes as well originall as actuall by the blood of Christ and also the bestowing vpon vs of all righteousnes fulfilled by him together with the most full restoring and repairing of our nature in the flesh of Christ All which are freelie by faith in Christ imputed vnto vs who take holde both of him and his gifts 13 Another effect of our spirituall joyning togeather with him by faith is that he gouerneth by his holy Spirit both our vnderstanding wil being sanctified and broght out of darknes vnto that marueilous light so as we begin to thinke to will and to doe the thinges that are of God This selfe same Spirite encreasing faith in vs being now not vnder the authoritie of the law and the flesh but vnder the grace
vnderstanding and will are renued vnto true holines of life 8 These being renued by faith powred into vs though all the time of our being heere we doe but in a sort vnderstand and will the thinges that are of God yet neuerthelesse our workes which belong vnto Gods seruice are fauourablie accepted by his Majestie as proceeding from Christ liuing and working in vs by the holy Ghost 9 In this respect then we make this difference between Philosophicall and Christian vertues that the former proceeding from a minde not yet regenerated are no other then filthie and impure in the presence of God whereas the latter on the other side doe of fauour please God and are in mercie crowned by him because hee looketh vppon them as fruits of faith flowing from Christ who is the Authour of all our purity and holines 10 Out of these thinges which haue bene spoken may be vnderstood not onely al the parts of our sanctification but euen the causes which concurre for the making vppe thereof may bee so easilie gathered as it may be well perceaued that we put the holy Ghost for the efficient fayth for the instrumentall the force and efficacie of that essentiall holines which is in Christ for the materiall the renuing of our whole minde from impure vnto pure and vpright qualities for the formall and the worshippe of God tending vnto his honor and the loue of our neighbour according vnto the prescript rule of the first and second Table for the finall cause thereof 11 Whence it apeareth that the Libertins who loath the practise of good workes are not to be reckoned vp amongest the number of true Christians seeing they neglect the chiefe end of a Christian life It appeareth also that the PELAGYANS and the halfe PELLAGIANS the PAPISTS are to bee detested because the former of them doe affirme that we are sanctified by nature onely the latter partly by nature and partly by grace Defended by FRANCES Pâ—FAYRIVS of Bearne PRINCIPLES CONCERNING THE IVSTIFICATION OF SINFVLL MAN IN THE PRESENCE OF GOD. XXVI 1 IN asmuch as our whole saluation consisteth in our justification before GOD it is needfull that wee maintaine the true doctrine thereof against al the corruptions of the same if so bee that wee will obtaine saluation 2 This justification then is when God doth attribute the sanctification of his Sonne Iesus Christ performed for mankind vnto those that beleeue in him 3 For whereas God is exceedinglie merciful and excedinglie just his mercie indeed did desire the redemption of man but his justice demaunded an absolute and euery way a perfect satisfaction for the same 4 To the end therfore that the Lord might bestow his mercie vpon vs it was needful that his justice should be satisfied 5 Now the most seuere justice of God could not be satisfied either by him who should be onely man because no Creature no not the Angels themselues can so sustaine the waight of Gods anger as they may be deliuered therfrom much lesse deliuer others or yet by him who shuld be onelie God because the Deitie cannot bee subject vnto any sufferings 6 Therefore God the Father mooued by his vnspeakeable mercie would haue that onelie Sonne of his Coessentiall and Coaeternal with him as he had promised vnto the Fathers when Sin first entered into the world at the time appointed to become true man who as beeing true God and true man without any confusion of the two natures might reconcile men with God 7 Of the justice of this Mediatour the which justice is laied against those thinges that make vs guiltie of Gods wrath there are three parts The one is the penalty sustained for the satisfaction of all our sinnes which hee discharged to the verie vttermost farthing The other is the absolute fulfilling of the whole lawe of GOD thereby couering our whole guiltines both that which wee haue by our originall blemishe or by sinning sinne and also by the sins that ar the most bitter fruits of that root The third is the repairing of our humaine nature in that most perfect humanitie which Christ tooke vpon him whereby all our corruptions and staines are blotted out 8 The righteousnes of Christ profiteth vs nothing vnlesse it be made ours 9 Now it becommeth ours not by any infusion either Essentiall as OSIANDER dreamed or qualitatiue as the jangling Sophisters doe auouch but by a spirituall apprehension or applying of Christ effected in our mindes after the which followeth the free imputation of that threefold righteousnes which is inhaerent in the man Christ onely as in the subject 10 Of this spirituall and most effectuall apprehension and application the only inward instrument is true faith which is that full assurance whereby euery one that beleeueth doth imbrace particularlie the righteousnes of christ offered as appertaining vnto them 11 This faith is in noe wise of our selues but from the meare grace of God the holie Ghost mercifully creating the same in the vnderstanding and the harte of the elect that is being the cause that after they haue heard and vnderstood the worde of the Gospell they doe trulie beleeue although not perfectlie whoe also doth afterwarde seale vp and nourishe this gift in them as they doe learne more and more by the dailie hearing and meditation of the word of the said Gospell and as the Sacraments annexed vnto the worde doe most effectuallie witnesse vnto them 12 Now as the same Christ doth reconcile them vnto his father and purchase vnto them the title of the heauenlie inheritance who being freelie made partakers of that three-folde righteousnes doe lay hold vpon him by faith euen so doth hee sanctifie them by his Spirite abollishing the olde man in them by a little and a little both kindling a new light in their vnderstanding and also sturring vp holie motions in their wils to the end that strongly resisting with all their might the reliques of the old man they shuld beginn both to will and to doe that which is good 13 That newe qualitie then called inhaerent righteousnes and regeneration testified by good workes is a necessarie effect of true faith whence it is to bee gathered that good workes are by no meanes the causes but onelie the witnesses of that imputed justification whereby alone trobled consciences are at rest for they are no otherwise to be considered then as things that necessarilie followe the beleeuers being alreadie justified in Christ 14 Therefore we are said to be justified by faith onelie without any works not that true faith is at any time alone or destitute of good works but in asmuch as workes how good so euer they be do not concurre or availe to the obtaining of the righteousnes of Christ 15 The square and only rule of these good works according to the which they are to be directed most diligently to be waied is the wil of God laied open to vs in the law 16 Now althogh that they who are after this maner reconciled vnto God
comming to be hidden from men so also hee would haue the time of their death for the very same cause to be vnknowen vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable conjectures Defended by IOHN VALETONVS Albenatiensis Occitanus PRINCIPLES VPON THE ARTICLE OF THE BELIEFE CONCERNING THE FAITH IN THE HOLY GHOST XLIX 1 VVE doe in this Article confesse that the holy Ghost as being the third person in the Trinitie is to bee adored and worshipped by the same faith and inuocation whereby in the former Articles wee haue confessed that the Father and the Son beeing in order the first persons of the Trinitie ar distinctly to be acknowledged and worshipped 2 The holy Ghost in this place doth signifie that essentiall power who is essentially subsisting in the Father and the Son proceeding and distinguished equally from them both in regard of the manner of his being but in respect of his essence absolutely considered hee is GOD hauing that Deitie which is not deriued by propagation from an other Godhead but is one most single and of himselfe 3 Now seing the Father neither can be separated from his Co-aeternall and Co-essentiall wisedome neither co-essentiall power who is the holy Ghost can be seuered from that wisedome but doth depend of the Father and of his wisedome there is no question to bee made but that hee doth proceed from the Father and the Sonne as from one cause 4 Where the Sonne is saide to bee begotten of the Father and the holy Ghost affirmed to proceede from the Father and the Sonne it sheweth a difference between the wisdome that remaineth in the Deitie and the power that doth outwardlie shew it selfe by the effects 5 That which both the Schoole-men and also the ancientest Diuines amongest the Latines haue written concerning the holy Ghost as being a kinde of essentiall loue knitting the Father the Sonne togeather hath brought in to religion many intricate strange and dangerous questions 6 Although the works of the Trinitie which they call outward or externall are inseparable yet in the effecting of them there is a distinction to bee obserued not onely of the persons but also of the personall actions 7 The proper operation of the holie Ghost is to effect in deed in his time and manner those things which the father hath determined to dispose by his Sonne that is his aeternall wisedome and to execute by the power of them both that is by the holie Ghost 8 Yet are we not to thinke that the holie Ghost dooth worke anie thing with the Father and the Sonne as an instrumentall or a ministeriall cause but without anie inaequalitie and immediatlie in respect of them both worketh all things together with them 9 The power thereof did then shew it selfe when as the world was to be created of nothing and afterward in his prouidence whereby he hath vnto this day and euer shall as long as the world standeth preserue the same both by ordinary and extraordinarie meanes 10 The effect thereof furthermore is to woorke in the harts of men which is done manie wayes for some he maketh apt and readie to practise morall vertues not by chāging but by repressing their naturall corruption others by his especiall power hee doth make meete to vnderstand and bring to passe great matters all which doe properlie serue for the conseruation of mans societie although that the effects of these guiftes are otherwhiles also behoofull vnto the Church 11 Sometimes also he goeth farther in bestowing vpon some the knowledge of his heauenlie truth with other supernaturall guifts as of Prophesie and healing to be brief he doth after a sort sometimes enlighten not the vnderstanding onlie but euen the will of some who yet are so in the Church as it will one day appeare that they were neuer true members thereof 12 Now his sauing power doth onelie manifest it selfe both in the congregation of his elect and also in euerye particular member of his mysticall bodie whence it commeth to passe that the Church alone is holie and the beleeuers onlie properlie called Saints 13 Hee dooth therefore in part bestowe the very same guifts vpon his elect whereof some of the reprobates are partakers but adioyning thereunto the grace of a good conscience and of perseuerance So the holie Prophetes and Apostles in times past haue left vnto vs by the inspiration of the holie Ghost the scriptures contained in the bookes of the olde and new Testament After this manner also manie haue beene indued with the guift of woorking miracles and all faithfull Pastors and Teachers haue bene in all ages bestowed vpon the Church and indued with necessarie guifts 14 Now the guifts whereby the holy Ghost doth properlie distinguish the church from the world are those vnrepentant guifts which hee bestoweth onlie vpon his elect namelie the effectuall enlightning of their minde and the guift of perseuerance the effect whereof is true faith applying Christ with all his benefites vnto the saluation of euerie one that beleeueth seuerallie whereunto is vnseparablie joined sanctification whereby wee are drawne sincearlie to loue God and our neighbour 15 That worke which was the most excellēt of al other namelie both the creation of the fleshe of Christ in the wombe of the Virgine and also his most perfect sanctification whereby his humanitie was annointed with all kinde of gifts that were meet to performe the office of the Mediatour proceeded from the same power Wee detest therefore all those who denie that the holie Ghost is to bee worshipped by one and the selfe same faith and inuocation with the Father and the Sonne those who hold that hee proceedeth onlie from the Father together with such as denie him to be coaeternall and coessentiall with the Father as the Macedonians the Arrians those who distinguish him from the Father onlie in name and not in person as the Sabellians those also who affirme him to bee but some created motion and power to be breif we detest al those that do anie wise withstand either the true coessentiall and coaeternal Deitie of the holie Ghost or his proceeding from the Father and the Sonne Defended by IOHN NISSOLIVS Semenensis Occitanus PRINCIPLES VPPON THE ARTICLE I BELEEVE THAT THERE IS A HOLY CATHOLICK CHVRCH L. 1 OMitting in this place the questiō whether there be a Church or no as an vnnecessarie point we will rather see what the Church is 2 The word CHVRCH taken from the common custome of publick affaires where the people beeing called by the voice of a cryer did meet together began euen from the verie time of the Apostles the name of Sinagogues being left vnto the Iewish conuentions to be applied vnto their meetings who embracing the voice of the Gospell were wont to haue publick assemblies for the vse of Religion 3 Now the thing it self signified by this word is drawn farther that is to expresse the companie of those who being raised vp from the
in regard of those things that appertain vnto the foundation of the gouernment of the Church as for the hard places that are in the word it interpreteth them both by conference of the scriptures and also according to analogie of faith 20 Nowe as touching those thinges which appertaine vnto outward order the Church in the feare of the Lord may therein consider what is most meete vnto time and place Wee doe condemne therefore those who dreame that euerie man whatsoeuer hee professe shall bee saued by his own Religion seeing out of the Catholicke Church there is no saluation And those who tie the Catholicke Church vnto one certaine place Those who bring vnto the Church the Academicall â—ncertainty Those who require a forme of perfection in the Militant Church Those who holde the personall succession absolutelie for an vndoubted note of the Church Those who haue by little and little transformed the Christian Presbyteries or Eldership that is the gouernment ordained by Christ the onely King and Monarch of his church into the image of the beast which was the olde Romaine Empire and that first by bringing in the dignity of Bishops next by apointing degrees amongst them and last of all by placing Antichrist at Rome vnder the title of the Ministeriall head Those who doe not measure the Church according to the word of God but the word according to the bare name of the Church Defended by DAVID PIOTAEVS of Geneua PRINCIPLES VPON THE ARTICLE I BELEEVE THAT THERE IS A COMMVNION OF SAINCTS LI. 1 CHrist can be fruitfull vnto none but by participation 2 This participation is partly of Christ and partlie of of his benefites which doe flow from the participation of him 3 That therefore whereof wee are made partakers is partly substantiall and partly a quality 4 The Substantial things are both Christ himselfe God and man and also all those corporall things which are bestowed vpon vs together with Christ beeing participated vnto vs. The qualities are all those gifts both of the bodie and the mind which in him we receaue in this life and obtaine in the life to come 5 Now wee are made partakers of the Deitie of Christ onely in force and operation but of his humanity in verie deed as far as he is our brother 6 Nowe this participation by reason of the most strait baÌ„d and the vnspeakable efficacie therof not that the one substance doth touch the other is expressed by the names of vnion engraffing incorporation and such like 7 The same is for three causes called spirituall first of all because the true and the soueraigne cause thereof is that power and vnspeakable force of the holy Ghost the which notwithstanding the distaunce of place doth most trulie and most effectually joyne the Saints though here as yet vpon earth in a spiritual marriage with Christ that they may be flesh of his flesh bone of his bones althogh according vnto this flesh they are not vpon earth but in heauen 8 Secondly because again this conjunction with Christ himself according to the flesh is in regard of vs a worke not of the bodie but of the minde which receiueth Christ by faith 9 Thirdly because the end and the scope of this mutuall Communion is not to the end that a kind of monstruous bodie should arise from the vniting of his substaunce with ours but that in this life we shuld be gouerned by his Spirit and that in the life to come we should liue an aeternall and a heauenly life with him 10 Yet may this vniting bee called a corporall vnion in a sound meaning so that all ambiguitie and newnes of wordes be auoyded namely if that especiall thing which in this mysterie as before hath bin said we spiritually receiue by faith and that is the verie humanitie of Christ be considered Next if respect be had to the external means which the holy Ghost vseth to beget and nourish faith in vs namely both the outward word sounding in our ears and also the Sacramentall elements and rites that affect the rest of our senses 11 Out of this spirituall vnion ariseth that mysticall bodie wherof Christ is the head both in respect of his preheminence ouer the same and also because he doth wholie giue sense and motion therevnto Nowe all those that beleeue and are sanctified are called members vnder this head in which sense is the Church called by PETER the Citie the spirituall temple of God built of liuely stones whose foundation and cheife corner stone is Christ who sustaineth and beareth vp the whole building It is no lesse absurd therefore to suppose that there is a kind of fastning and a cleauing of Christs bodie within ours or of ours within his then it were to say that the bodies of the Saints do subsist one within another Seeing that the band of the Communion of Saints is the very same that the vnion is which they haue both with themselues and with Christ 12 Some of those things wherof we are made partakers in this mysterie are altogeather proper to the elect namelie Christ himselfe of whome none can be a member except he be indued with true faith true faith which is inseparablie joyned with true hope charitie and last of all that aeternall kingdome prepared from all aeternity according to the free purpose of God vnto the elect onelie Some also are after a sort as the Lord thinketh good common to the hypocrites and prophane by reason that they seeme to bee ingraffed into Christ as are the gifts of Prophesie of tongues and of healing togeather with manie other notable gifts of the mind and excellent benefites of this life the which as by the elect they are consecrated to God who is the giuer of them so are they prophaned by the wicked 13 Againe these gifts though not alwaies in the same measure are partly common to all the Saints as beeing necessarie to the saluation of all of which sort are the participation of Christ himselfe liuelie faith steadfast hope loue vnfained remission of sinnes and sanctification by the holie Ghost with suche like and partlye proper to euerie seuerall beleeuer the which the same holie Spirite doth distribute according to the diuers consideration of the callings of men vnto whome and in what measure hee thinketh good 14 Euerie one of the Saints seuerallie considered haue their peculier giftes both in regarde of the possession of Christ himselfe and also of his benefits as it is expressed in the similitude of the talents But in asmuch as there is one GOD and Father of all one Christ the Lord one Spirite whereof all the Saints are endued one faith one hope of the same calling one baptisme one kingdome of heauen and also because whatsoeuer graces bestowed vpon anie is therefore giuen that the vse of them may bee common vnto them all and so that they should be the one and the selfe same bodie of Christ therefore all the gifts bestowed vppon any of the
signified The signes are water and the sacramentall rites which are a dipping into the water and a taking out of the same againe whence washing doth follow The thing signified is the blood of Christ vnto the remission of our sinnes and that spirituall and deuine force whereby wee are regenerated which regeneration consisteth partlye in the abolishing of the olde man which decaieth by little little and partlie in the creating of the new which is to be perfected by degrees 6 The formall cause of Baptisme consisteth in the lawfull vse of the institution the especiall part whereof is the inuocation of the name of the Father of the Sonne and of the holie Ghost together with the rite either of dipping into the water or of the sprinckling of the same 7 For it is not greatlie materiall whether the person that is to be baptised be whollie dipt vnder the water or whether the water bee onelie sprinkled either vppon his head or his face Vaine therefore and void is that washing where either Baptisme is not done into the name of the Father the Sonne and the holie Ghost or water is not vsed 8 Those vaine questions that haue risen from that false absolute necessitie of Baptisme as whether it be lawfull to baptize with distilled water with vrin or stale or with sand where naturall water cannot be gotten wee reject as absurd and ridiculous neither thinke we that any contention ought to be made whether the water is to bee once or thrise applied 9 It is not lawfull no not for any Angell in heauen to ordaine any Sacramentall rites seeing the signification of them doeth respect the promise of grace For it is in the power of GOD alone both to promise what hee thinketh good and also to establishe his promises by what signes it pleaseth him 10 They did greatly offend therefore who not contented with the simplicitie of the Lordes institution thought that they could adorne Baptisme by adding curious rites thervnto where as of the contrarieside the Lord will haue the Sacraments of the newe couenant which are opposed vnto the olde to be therefore most few and simple to the end that wee should so much the more readilie be drawen from these corporall and sensible things to the consideration of spirituall and heauenly matters I Those innumerable added trifles therefore which haue presentlie growen into manifest superstition and wherof some were added by the Papists as chrisme spittle Tapers wee haue justlie abollished though they be of antiquitie as being will-worship II Now as touching Exorcisme if by that name be vnderstood not the solemne couenant of Christianitie but the conjuring of Sathan and Spirites wee altogeather refuse the same as being rashly and foolishly drawen from those that were possessed with Diuels to be applied vnto men that were in their right wits and to the infants of Christians III Yet did not these spots though filthie and loathsom and therefore to be carefully abollished anihilate Baptisme as long as the essentiall forme thereof remained 11 The first that the Lorde appointed to publishe this action was IOHN therefore called the Baptist but the Author hereof is properly Christ who onely hath this authority in the house of his Father 12 Nowe the outward administration of this Sacrament as also the simple preaching of the worde hee hath committed vnto Pastors lawfully called Their error therefore is very greeuous who commit this office vnto priuate men and much more greeuous who giue women leaue to intermeddle in this action in the cause of necessitie as they call it 13 ALTHOVGH they are not to be accounted to haue a lawfull calling who haue inuaded the places of true Pastors either by a common error or by long permission yet are they to be DISTINGVISHED from meere priuat mē Therefore Baptisme administred by them according to the forme appointed by Christ is to stand Yet are not they to be excused who now that the holy Ministerie is in some sort reformed doe as farre as in them lyeth confirme the false calling of these men by giuing their children to be Baptized of them 14 To the end in the mean time that all these things may bee lawfully done they are to be so performed in the Church as it may be vnderstood what is done therfore a certaine forme togeather with meet conuenient praiers is to be vsed in the vulgar tongue which may declare the originall vse and end of Baptisme Therefore also Baptisme is profaned by them who either administer the same without any exposition or depraue the administration thereof by some false worshippe or administer it in a straunge and an vnknowen tongue Although it be true Baptisme as long as that remaineth which is the chiefe thing therein namelie the signe and the right inuocation of the Father the Son and the holy Ghost for Baptisme doth neither depend vppon the faith nor yet is defiled by the sinnes of him that administreth it but is grounded onely vppon the ordinance of the Sonne of God 15 The Analogie furthermore of the signes and the things signified is manifest For the element of water vsed for the washing of the outwarde filthines doth most fitlie represent that blood which was shead for the taking away of the sinnes of the world and applied to purifie vs Briefelie that either dipping into or sprinckling of the water though it bee but done in a short space doth yet clearelie represent the first part of our regeneration that is the sealing of our inward and spirituall ingraffing into Christ his death and buriall whereby our olde man togeather with all our sinnes being by little and little brought to decay is altogeather buried Last of all in that hee who is baptized whether hee bee dipt vnder the water or sprinckled with the same doth yet rise again it laieth open as it were before our eies the remission of our sinnes and the rising againe of our new man 16 The proper end of Baptisme is that by this solemne and holy action wee might bee knowen by the testimony of men and Angels to bee in the number of the visible Church also that by meanes of this action the adoption of the elect might to their full assurance bee more more sealed by the holy Ghost in their hearts 17 The principall efficient cause heereof is the holie Ghost who in his good time doth inwardly performe that which by the word of promise accompanied with outward signes is declared vnto the mind Whence also may be gathered what are the effects of Baptisme 18 Now the instrumental cause of the efficacie of baptisme is the very same that maketh the worde alone to bee powerfull namly faith wrought by the holy Ghost throgh the hearing of the word in those that are of age I Their error therefore is intollerable who dreame that there is any diuine power either in the water or in the rites of Baptisme seeing that whole efficacie is solie the worke of the holie Ghost which can
But now we come to examine the words of the petitions the word BREAD is taken in this place neither simplie nor Metaphoricallie for the bread of the Supper or Thankes-giuing of almes of tribulation of Doctrine as some of the auncients haue expounded it but it is taken by setting downe a part for the whole for all those thinges which are required for the sustentation of this life 9 Now whereas Christ hath expressed this Petition by the name of BREAD beeing the moderatest kinde of sustenance that men vse and not flesh or of daintie faire hee doth thereby commend vnto vs the care of thriftines and so brietie and teach vs that wee ought to bee content with small and meane things 10 For although we may vse meat not for necessities cause onelie seeing the Lord doth most liberallie grant vs manie things besids those that are necessarie for the maintenance of this life yet are wee to take heed least abusing the sweetnesse of these thinges and forgetting that heauenlie bread we giue our selues vnto pleasure according vnto the saying of PAVLE Rom. 13.14 Take no thought for the fleshe to fulfill the lusts thereof 11 Where he adjoyneth OVR hee teacheth vs that we ought to abstaine from other mens goods and that we are in a sinceare conscience to vse the things which God of his mercie bestoweth vpon vs. 12 Now the bread is made ours by his free-gift because neither our endeuours labour or hands as is saide LEVIT 26.20 can profit vs anie thing except the blessing of God be joyned with them yea and the aboundance of bread it self woulde not bee anie whit auaileable vnto vs except it were from aboue turned vnto our nourishement 13 The verie rich men themselues then with whome God hath dealt so bountifullie are bound heere to craue dailie bread For it is God who doth not onelie giue and take away good thinges but also blesseth that which wee haue receaued and giueth force of nourishment otherwise bread hauing lost the staff thereof would be but as a stone vnto vs. 14 Now although that these things which we haue receaued of God are ours and that we may vse them with a good conscience yet it is not meet that they shoulde bee ours in such sort as they be onelie turned vnto our owne vse but we must alwaies remember that we are but stewards of Gods blessings and bound to yeelde an account before his Tribunall seat howe wee haue bestowed them 15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth not signifie a supersubstantiall bread as some haue thought but such as is sufficient for the dailie sustentation of our bodie 16 For the children of God are so caried aboue this life that they may yet necessarilie craue earthlie thinges for the maintenance of their vocation in this life especiallie seeing the fatherlie kindnes and fauour of God doth appeare euen in meat and drinke and that godlines hath the promises not onelie of the life to come but euen of this By this word DAILIE is condemned their follie who haue vsed an immoderat kinde of abstinence and hurtfull vnto the health of their bodies and became at the length to liue so austerelie that they dreamed the same to be a kinde of Angelicall perfection 17 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GIVE or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as LVKE hath it doth teach vs that God is the authour euen of corporall blessings and that food and raiment and whatsoeuer do make that wee eate our bread in quietnesse doe come from his meere liberalitie They are to be rejected therefore who doe attribute anie thing vnto the merites of men which are none at all in obtaining of corporall things 18 Now whereas we desire these thinges to bee giuen vs of God which hee hath commanded vs to get with the labour of our hands and the sweat of our browes this is done for two causes especiallie First because our industrie and diligence do auaile vs nothing for the obtaining of things needfull except the blessing of God bee ioined vnto them Next in that wee are not properlie nourished by the power of meat and drinke but onelie that the Lord vseth them as instruments 19 The word THIS DAY teacheth that we ought to bridle our immoderat desire of transitorie things wherevnto we are carried away beyond measure 20 It teacheth also that we are continuallie to depend vpon the goodnes of God and that we are not to pine our selues with ouer much caring how we shal haue things necessary for many yeares 21 Yet are they not heere condemned who lay vp for the time to come that which they haue gotten by lawfull meanes so that it be done to a good end and that they repose not their confidence therein Defended by IOHN TAFFINVS of Tornay PRINCIPLES TOVCHING THE FIFT PETITION OF THE LORDS PRAIER LXIX 1. SEeing we haue in the former Principles made the second part of the Lordes Praier to be two-folde so that the things contained therein were shewed to be either corporall or spirituall It followeth that hauing alreadie dealt with the corporall we now come to the handling of the spirituall things 2 Now all the spirituall things which belong vnto our saluation and which Christ teacheth vs to seeke at Gods hands are referred vnto true repentaunce the which as it hath two parts so the same is contained in two Petitions 3 True repentance consisteth first in that wee bewaile our sinnes and by faith desire them to be done away next that we be careful not to commit those things againe The former of these is contained in this fift the latter in the next which is the last Petition 4 The necessitie of this Petition is no lesse then the aequitie of it For seeing all men by reason of their sins are so hatefull in the sight of God that they can haue no hope of aeternall life except the Lord pardon thē their offences surely there is none but may see what gret necessity ther is of this Petition whosoeuer therefore desireth to be saued he is to know that this petitiō is very needful for him 5 The reason of the aequitie of it is the same for there is nothing more aequall then that wee should daily craue the remission and pardon of our sins at the handes of our mercifull God whome we continually offend I We cannot therefore but condemne the Pelagians who thought that this Petition was to bee vsed for modesties cause the which modestie is nothing els but blasphemous impudencie II We detest also the madnes of the Catherists Coelestinians Anabaptists and all such monsters who dreaming themselues to be perfect and free from all spot of sinne do deny that they haue any need of this Petition III And the Nouatians who leaue no hope of remission vnto them that haue fallen into any sinne after that they haue once receiued Baptisme 6 This Petition that we may come vnto the particular opening of it hath two partes In the former whereof we
15 Vnbrideled contumacie is almost the most hainous sinne against the Church whether it bee that hee who is called refuseth to appeare or that beeing lawfullie admonished and conuicted he denie to confesse his fault as it deserueth 16 After the lawfull triall of the cause both the whole fact togeather with the circumstances are carefullie to bee considered and also great regarde is to bee had of the sinner himselfe brieflie all things are to bee referred vnto this end namelie that regard be had both to the coÌ„science of the sinner and also to the aedification of the Church in preuenting offences 17 For the end of these Censures is of two sorts the one that a timelie and a conuenient remedie may bee applied to the sinner who is neither to bee left in his sinne nor swallowed vp with heauinesse The other ende is both that the Church may bee purged from offences and infected by no contagion and also that euerie man may bee instructed and taught by the example of others 18 There is also a difference to bee made betweene those who doe confesse their faultes and those who doe professe their repentaunce least that a fained confession bee rashlie beleeued or that whilst some one is borne with by vntimelie leâ—itie a sufficient care should not bee had for the publick aedification of the Church as the example shewed by the Lorde himselfe vpon MARIE MOSES sister dooth declare Touching which point a perpetuall rule neither can nor ought to bee set downe by reason of the varietie and diuersitie of the circumstances Wherefore with reuerence of the Fathers bee it spoken wee doe not allowe of the too great seueritie of manie of the auncient Cannons in appointing the space of repentance from the which necessitie compelled them to depart by bringing in their indulgences 19 The sortes of these Ecclesiasticall Censures are Admonition Suspension from the Supper of the Lord which they call the lesser Excommunication publick Excommunication vnto the time that repentance bee testified as it is manifest that the Hebrewes also had a three-folde Excommunication Yet as touching perpetuall ANATHEMA or Excommunication to death the Fathers of the soundest judgement justlie disliked the same 20 We are to abstain from the companie of those that are publicklie excommunicated to the end as the Apostle witnesseth that they may be ashamed yet so as we are to performe towards them all those things which appertain to admonish them of their dutie and to call them to the right way 21 This Excommunication is altogeather a spirituall chastisment and dooth directlie belong vnto the amendement of the conscience Wherefore they are ouerthrowne both by the word of God by the testimonies of the whole Ecclesiastical storie who do attribute the authoritie of the Eldership in binding and loosing vnto the Magistrate though Christian much more they who leaue no place vnto those Ecclesiasticall judgements where there is a Christian Magistrate seeing on the contrarie side they can be no where more practised than vnder his wings wheÌ„ as his authoritie who is the maintainer and defender of this whole diuine ordinaunce is vsed against the disobedient neither was there anie other course taken in the auncient Church euen vnder the most religious Emperours They doe also greeuouslie erre who as it is vsuall amongst the Papists drawe meere Ciuill causes vnto this Ecclesiasticall Court. For Christ did not onelie distinguish but also most manifestlie seuer the office of the Magistrat from the ecclesiastical functions although he hath commanded all those who execute the Ecclesiasticall functions aswel as al the rest of the subjects to submit them selues vnto the power of the Magistrates in those thinges which are properlie belonging to his office And againe hee will haue Kings and Emperours themselues to be subject vnto the authoritie of the Ecclesiasticall Ministerie and to the commandement of his word Nowe of this diuine order wee do acknowledge that the Magistrats are ordained the maintainers and defenders 22 The contract of Mariage seeing in part it is manifest and properlie diuine namelie in the consideration of the verie bond and couenaunt of the mariage and in part meerelie Ciuill as far as it belongeth vnto the common soeietie of men in that diuers ciuil conditions belonging to the things of this life are adjoyned thervnto wherefore Matrimonial controuersies are in some sort to be referred vnto the determination of the Eldership as shall bee spoken more fullie God willing in the proper place thereof 23 They who haue authoritie to binde the sinner the cause beeing lawfullie tried haue also authoritie to loose and to restore him to the Church when hee hath approoued his repentance 24 This confession that is this profession of repentaÌ„ce whether it be done before the Eldership or publickly in the congregation of the Church is to go before his absolution and reconciliation with the church in such sort as the neglecting hereof is to be takeÌ„ for vndoubted contumacie They are therefore deceaued who thinke that those who are bound in the Consistorie of the Eldership are to be left vnto their owne judgement and triall And they offend no lesse who as they haue abolished the Eldership so also haue they coÌ„manded this confession which is onelie proper vnto those that are tied by the judgement of the Eldership as a law common to al Christians and haue turned it vnto auricular confession which is to bee done eyther vnto the Masse-priest or vnto the Confessor as they commonlie call him 25 Seeing this confession though most acceptable vnto God is not therefore ordained that it should bee a satisfaction for sinne in the presence of God but onelie that the Church may be assured of the repentance and restoring of the sinner it is onelie thus farre necessarie as he who hath not performed the same before his death the fault not beeing his is yet justlie accounted as absolued if he hath repented in his hart Detestable therefore is their opinion who will haue the punishment which they call Satisfactorie the Canons tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meritorious satisfactory in the presence of God and vnder that pretence haue for the most part made that purgatorie fire of theirs and brought into the Church their Indulgences which they sell for money being so manie blasphemies against that one oblation of the Sonne of God 26 The Eldership dooth properlie neither binde nor loose for this is the proper right of Christ alone but it doth onelie apply the word of God after the lawfull triall of the cause vnto the sinner either for his retaining or releasing vpon earth and it pronounceth vpon earth in the name of God and of Iesus Christ that either contumacie had bound or repentaÌ„ce had loosed the conscience of the sinner before the Lord in heaueÌ„ neither is it to be doubted but that which is thus done vpoÌ„ earth is ratified in heauen Friuolous therefore is that objection of some who to the end they might
monstruous disorders and wee accounte them for such constitutions as vnto whome no obedience is to bee yeelded 15 Yet we hold it not in any case lawful for priuat men to rise against their Magistrates though neuer so great tyrants for that is a far different thing frō refusing to yeeld obedience vnto impious or vnjust lawes 16 It becommeth Christians least of all other men to be contentious yet notwithstanding they are not forbidden when other meanes will not preuaile either to craue their aid or to defend their right before the Magistrates thogh the verie enemies of true religion as far as they may doe the same without giuing of offence so that it be done also with an vpright conscience a mind void of al guile reuenge and euill affection They are deceiued therefore who thinke it vnlawfull that Christians to seek and maintain their right by ciuil Pleas and to craue the helpe of the Magistrate 17 All men of what age nation sexe or condition so euer they be are bound without exception to be subjects vnto this ordinance of man not onely for feare of punishment which the lawe doth inflict but euen for conscience sake as the Apostle saith who commaundeth vs to make praier for all Magistrates without exception Rebellious and seditious therefore is the Papisticall Cleargie who vnder the colour of certaine counterfeit immunities hath presumed to with-drawe the necke from the yoke of the Magistrate 18 Yet is it the duetie of the superiour powers of which sort are the seauen electors in the Romain Empire and the states of kingdomes in all monarchies to restrain all furious tyrants which thing if they doe not performe they shall yeeld an account of their treacherie in the presence of God 19 As often as the Magistrate commandeth any thing that is repugnant either to the worship which wee owe vnto God or to the loue which we owe vnto our neighbour wee cannot yeeld obedience therevnto with a safe conscience For as oft as the commaundement of God and men are directlie opposed one against another this rule is to be perpetuallie obserued that it is better to obey GOD then men but yet so as no man is to passe the boundes of his calling as is set downe in the fifteenth Principle of this head Defended by IOHN IOBERTVS of poictiers PRINCIPLES TOVCHING THE REMISSION OF SINNES AND THE SIN AGAINST THE HOLY GHOST LXXIX 1 THe Article concerning the Church is already inentreated of it followeth nowe that wee deale with those benefites which our heauenlie Father doth bestow vpon his children partly in this life and partly in the life to come which are remission of sinnes resurrection of the bodie and life euerlasting 2 The Article touching the remission of sinnes beeing already spoken of when as we dealt with the justification of man by Christ opened the first Petition of the Lords Praier we wil now briefly touch the same and then come to that irremissible or vnpardonable sin which is called the sinne against the holy Ghost 3 Sinne in generall we define to bee a transgression or swaruing from the law repugnant vnto Gods wil brought into the world by our first Parents through the instigation of Sathan the fruit whereof is by the just curse of God the miserie of the life present and death aeternall 4 Nowe remission of sinnes is the free and the most full pardon of all our sinnes obtained by Christ apprehended by faith in the place of which sins succeedeth the imputation of the righteousnes of the said Christ 5 The fountaine of the remission of our sins is the aeternall and constant loue of God towards his Church Eternall because he loued vs from aeternity for if he had begun to loue vs hee should haue bene subject vnto change constant because with God is no shadow of change 6 Hence it appeareth that remission of sinnes beeing once bestowed can neuer be dissanulled For it must needs be that the counsel of God touching the saluation of his should be stable and firme 7 The cause whereby and for the which we obtaine remission of sins is the loue of God towardes man in Christ who draweth vs from condemnation deliuereth vs from the power of darknes and maketh vs meet to obtaine the inheritance of the Saints in light 8 The instrumentall cause is faith wrought in vs by the hearing of the worde Preached and confirmed by the vse of the Sacraments whereby we now doe not onely know that Christ is our Sauiour but also doe applie him and all his riches which are indeffinitely offered vnto the church as ours and euerie one of vs in particuler are assured of our Election 9 The faith therefore of the remission of our sinnes is a most full and sure perswasion whereby euerie faithfull man dooth assuredlie beleeue that God the Father hath pardoned him all his sins for the onely sacrifice of Christ and in their steed doth impute vnto him the righteousnes of Christ It appeareth out of the former things that the opinion concerning the remission of the fault but not of the punishment is altogether most detestable from whence the doctrine touching meritorious satisfaction in the presence of God touching indulgences Purgatory and praier for the dead haue arisen 10 Seeing God who is offended with sinne is just it followeth that whosoeuer doth not that which the Lawe commandeth and whosoeuer dooth that which the Lawe requireth not maketh himselfe subject vnto the burthen of Gods wrath whence it appeareth that the verie least transgression of the Lawe deserueth death if yee consider the nature of sinne Yet no sinne is so hainous but it is pardonable in Christ that one sinne excepted which is altogeather vncurable and irremissable whereof wee are now to speake seing we haue already dealt with remissible sinnes 11 This vncurable sinne is called sinne vnto death blasphemie against the holy Ghost not simply in respect that the holie Ghost is the third person in the Trinitie but in regard that it is hee onelie who enlightneth the mindes of men and openeth the way of saluation 12 The sinne against the holie Ghost is the voluntarie deniall of Christ beeing truelie knowen the falling away from the Gospell being sealed in the heart of man by the holie Ghost enlightning the same arising from the hatred of the truth joyned with a sauadge and more then barbarous tyrannie against the same and the Sophisticall opugning therefore and also with the contempt of the sacrifice of Christ which is the alone propitiation for sinne 13 This seemeth to be the manifest discription of this horrible sinne the cause thereof is the minde and will of man opugning the knowen truth by a Sathanicall kind of pride and cruelty 14 This sinne would the Lord therefore haue justlie to be vnpardonable because that they who do after this sort throw themselues hedlong do tread vnder foot the blood of Christ whome they haue trulie knowen without whom there is no saluation and doe stop vp the
way vnto the gift of repentance 15 PAVLE therefore did not sinne against the holie Ghost who persecuted Christ and his members whome he knew not 1. TIM 1. 16 Although this sinne bee voluntary yet it followeth not that euery sinne which is voluntarie and committed against the conscience is irremissible 17 But contrariwise although these sins are horrible whether they be committed of infirmitie or of malice yet are they forgiuen vnto those that repent as they were vnto DAVID PETER and others 18 The counsel of God concerning the saluation of the elect cannot be dissanulled and therefore the elect cannot be guilty of this sinne 19 Neither doe all the reprobate necessarie fall vnto this sin seeing originall sin is sufficient to condemne them 20 This sinne is placed in the heart of man and therefore seeing God is the searcher of the heart diligent heed is to bee taken least that being carried away with a preposterous zeale we rashly passe sentence against any in judgeing them to be guilty of this sinne 21 Yet are they to be seriouslie admonished who continue to shewe themselues disobedient vnto the admonitions and judgements of God least that being at the length hardened by the Lords just judgement they run headlong vnto this downe-fall Defended by IOHN HALBERIVS CORTRACENVS PRINCIPLES CONCERNING THE RESVRRECTION OF THE FLESH LXXX 1 THe rest of the Articles of our faith being hitherto sufficientlie handled two of them remaine yet to bee discussed namely the resurrection of the flesh and life euerlasting 2 Although the Sonne of God by taking vpon him our nature by dying and rising againe hath performed the parts of our saluation Although also he doth bestow that quickning Spirite of his vpon all those that trulie beleeue the Gospell It remaineth as yet notwithstanding that what hath bene performed in him who is our head be also performed in vs being his members 3 Hence must the faithfull learne both day and night to meditate vpon the marke and shutting vp of their happinesse and to bee continuallie desirous of the same in such sort as although they bee tossed in this worlde by diuers and daungerous stormes of temptation raised vp against them by the Deuill the Worlde and the Fleshe they may yet continue firme and immooue-able in faith and in the hope of the liuing GOD and of the Lord Iesus Christ 4 Euen as death entred into the world by the sinne of the first ADAM whence the necessitie of death did arise Euen so wee affirme that death is abollished in the saints and chaunged vnto aeternall life by the vertue of the latter ADAM that is Christ to the end that as Christ did first of all rise againe vnto that aeternall life So all the elect may rise by him vnto the same 5 Now death is by a naturall generation conuaied vnto all the posteritie of the first ADAM whereas aeternall life is by spirituall ingraffing into the second ADAM deriued vnto his members 6 In this respect is the name of ADAM attributed vnto Christ namely that as ADAM was the stocke of mankinde breathing out poison according vnto the deadlie nature So Christ is made by grace the root of all the Saints powring the juice of eternall life into his members Wee doe therefore condemne the Philosophers who drewe the cause of death not from sinne but from this Aixome in naturall Philosophie vz. whatsoeuer is compounded is subject vnto dissolution Much more doe wee detest the PELAGIANS who teach that sinne and therefore death did arise not from the deprauation of nature in ADAM but from the voluntarie imitation thereof the which errour PAVLE dooth ouerthrowe as by manie Argumentes so by this most clearelie in that Infants themselues also are subject vnto death 7 Although that all sinnes which are the cause of death are truly remitted vnto the beleeuers yet notwithstanding are they no lesse subject vnto death then the very wicked themselues and that for two causes First because that the roote of sinne which is called originall sinne is not vtterlie abollished in them in this life but is brought to an end by death For then doth the strife betweene the flesh and the Spirite cease Secondly because that vnlesse they did shake of this life they could neuer be partaker of that other life which they hope for 8 And therefore we holde that the faithfull are depriued of this life rather by the mercie of God calling them vnto that aeternall kingdom then because that death is the reward of sinne 9 And on the other side that the vnfaithful do not rise by vertue of the resurrection of Christ which is alwaies vnto saluation and is bestowed vpon his members but by the force of that curse of God whensoeuer thou shalt eat of the fruit hereof thou shalt die the death 10 For seeing this degree doth comprehend both the deathes but especially the second which is eternall it must needes be that the vnfaithfull also shall rise againe whereas otherwise their bodies except they should bee joyned again with their soules should escape eternal paines which is ment by the second death 11 The whole person of euery man wholie considered but not in part is said to rise again For as the body only is said to lie down so the same alone to speak properly shall rise againe Whereas the soule seeing by death it hath suffered no detriment in the essence thereof can bee sayd to rise again but metaphorically as when it is brought by the Spirite of Christ from the seruitude of sinne wherein it was dead and wherein it could not so much as thinke much lesse will or doe the things that are of God into that holie libertie which is the way vnto eternall life We do therfore condemne them who dream that the soules seperated from their bodies are a sleepe and that they shall arise togeather with the bodies And we doe also detest the opinion of HYMENEVS and PHILETVS who did not distinguishe the spirituall from the corporall resurrection 12 The Scripture declareth by manifest testimonies that the soules of the faithfull who die in the Lorde are receiued of christ into that eternal paradise situated aboue all heauens whervnto Christ did ascend and that they are there conuersant with Christ being partakers in their measure of blessednes and felicity wheras on the other side the word of GOD and the consideration of thinges that are contrary doe shew that the soules of the wicked are thrust into hell and there tormented in their manner 13 The same bodies that lay down shal rise but not in the same qualities as the verie same body of Christ which was crucified buried did arise but not hauing those qualities wherewith it was endued when it was crucified dead and buried Yet this is the difference in that the bodie of Christ felt no corruption and therefore did ouer-come the power and effect of death euen in the verie house of death But our bodies are deliuered from corruption which seemed