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
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
VERITAS CASTITAS PROPOSITIONS AND PRINCIPLES of Diuinitie propounded and disputed in the vniuersitie of Geneua by certaine students of Diuinitie there vnder M. THEOD BEZA and M. ANTHONIE FAIVS professors of Diuinitie WHEREIN IS CONtained a Methodicall summarie or Epitome of the common places of Diuinitie TRANSLATED OVT OF Latine into English to th◅ end that the causes both of the present dangers of that Church and also of the troubles of those that are hardlie dealt vvith els-vvhere may appeare in the English tongue AT EDINBVRGH Printed by Robert Walde-graue printer to the Kings Maiestie Anno Dom. 1591. Cum Priuilegio Regali TO THE RENOVMED AND NOBLE LORD THE LORD NICHOLAS EARLE of Ostrorog c. IT hath bene long since the complaint of verie many that those whome they call the Schoolmen and Disputers haue giuen the studies of the holie Scriptures not onely a great stroake but euen a deathes wounde And therfore it will seme wonderfull it may bee vnto some that the custome of disputing touching diuine matters is retained in these Churches and Schooles which are reformed acording to the pure word of God For to dispute of euery matter will some say is blame-worthie neither can it be lawfull to call euery thing into question but only such matters as being doubtfull and vncertaine in their own nature may be argued one boath sides according as the opinions and iudgements of men do vary and disagree of which sorte there are many thinges in Philosophie which do so moue the mindes of men with a kinde of probability that it may be iustly doubted whether the things be as they seeme or no. But Diuinitie is grounded vpon such a sure and certain foundation that there is no place left therein vnto doubting and questioning For he himselfe spake that is not PYTHAGORAS but IEHOVA by his Prophets and Apostles in his word written by them teaching therein the onely truth of those matters which neither eie hath seene eare hath heard nor euer enterd into the harte of man and which they whome God loueth and who loue him againe do obtaine of the mercifull Lord not by reasoning but by beleeuing and leading an holy life This reason hath so preuailed that many godly graue men haue either from their hartes as beeing of this iudgement or for some other cause abstained from this course of disputing touching diuine matters For godlines say they is to bee taught and learned according vnto the plaine and simple maner of Fishermen and not by the subtilties of ARISTOTLE and that doubting of the ACADEMICKES who as AVGVSTINE saith hold that men are to bee without all hope of finding the truth beeing an opinion that maketh men wauering and changeable ready to holde any thing and to beare any face and countenance is to be vtterly remoued from the Church wherunto you may adde as the Apostle admonisheth vs that we take heed lest any man spoil vs by philosophy neither indeed can it be denied but that in the very first beginning of the Church there was a very sore blowe giuen vnto religion by those who being swollen vppe by the pride of humaine reasonings would rather submit Christ vnto their iudgements then themselues vnto his maiestie So that TERTVLLIAN long since iustlie named the Philosophers to be the Patriarches of haeresies Now in the ages following that wound was not onely not healed but made greater and grieuouser by those who mingling the Schoole Philosophy with Diuinitie did make the Ladie and Mistres to bee at the commandement of the seruant and handmaide For the craft of Sathan was such that whilest those who being otherwise good men did endeuour by the light of disputation to cleare the truth against errors they themselues falling into far greater darknes drewe others after them For why should wee not so account of those questionarie maisters as they call them Whereunto if vnto any other that which AVGVSTINE allegoricallie spake out of the eight Psalme concerning curious men may be most fitlie applied The most earnest and obstinat studie saith he of all curious men who seeke vaine and transitorie thinges is like vnto the fishe that walke through the pathes of the Sea the which pathes doe as soone vanish away and decay as the water cōmeth againe together after it hath giuen place to any that passe or swimme thorough it Thus far AVGVSTINE For what is more curious and more intricate or brier like then so many not so sound as subtil questions diuisions distinctions and solutions of these men whoe stand gnawing vpon the bones of argumentes as TERTVLLIAN saith Verely that which is set downe in the Fables touching IXION rauishing the cloude in stead of IVNO whence the CENTAVRES were begotten who killed one another may be verie aptlie applied vnto these men For the bare shadow in steed of the solide truth being taken holde vpon and apprehended by them hath altogether drunke vp and consumed the iuyce and moisture of godlines so that there remaineth nothing for them but the dry and wythered barke and it hath brought forth so many controuersies and diuersities of opinions which teach and learne nothing els but brawles and partes taking that to recall so many mindes and contrarie iudgements that deadlie gore one another vnto concord and the right rule of reason concord and reason it selfe cannot suffice and bee able For as NAZIANZEN sayeth when as hauing once left faith we pretend the force and the abilitie of disputation wee do nothing els thereby but blot out the authoritie of the Spirit by questionings By the which vnsuccessiue and lamentable issue wee are earnestly admonished to betake our selues from their traine who vse over narrowlie and curiouslie to sift matters vnto the assemblie of those that are godlie and profitable hearers But yet this was the falt of these men who in diuinitie obserued not that rule That nothing shoulde bee too much which is exceeding profitable in ciuil affaires For it followeth not because they were over curious which is not to bee commended that therefore carefull diligence shoulde bee disliked or sluggishnes and securitie thought praise worthie But holie things as they are to be dealt in with great iudgment so they are to be handled with greater pietie for this latter is as it wer the soule the former being as the eie of diuinitie The orations of the Prophets the sermons of Christe the writings of the Apostles and especiallie the Epistles of PAVL do containe most sharp and graue disputations which can in no wise bee aptlie discussed but by the vse of reasoning Our Sauiour Christ him selfe disputed with the Doctors Pharisies Sadduces c. The same did PAVL with the Iewes with the Philosophers with the brethren The Fathers also disputed IRINEVS against the GNOSTICKES TERTVLLIAN against the MARCIONITES ATHANASIVS against the ARRIANES NAZIANZEN CYRIL THEODORET HILLARIE AVGVSTINE and many others almost against innumerable haeresies but so as their disputations wer not a bare exercise or a setting forth for a
and knowen onely vnto God which we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His vnchangeable purpose or els as farre as he is made known vnto men either by commanding or forbidding in the deuine scriptures and speciallie in his lawe or otherwise by permitting and working in the creatures 4 For although the essence of God and therefore also his wil be most simple yet we deny not the same to be manifold both in respect of the things which and of the maner howe it willeth those things to be 5 But looke howe that vnchaungeable decree of his is such as it cannot but be done will we nill wee euen so that wil of his which the Morall law doth lay open is not alwaies fulfilled for the reprobate doe purposely repugne the same and the elect by reason of the corruption of their nature which with griefe they acknowledge cannot fullie obey it 6 Further seing there is nothing either greater or higher then God wee account it vnlawfull to seeke any cause of his will either out of him or aboue him and so we holde his goodnes to bee the cause of all thinges that hee will haue done Wherevpon we doe justlie condemne the olde PELLAGIANS and the halfe PELLAGIANS of our age to wit the Papists who bable that God was moued to decree what should be the end of reasonable creatures by the foreknowledge he had either of their faith or of their workes 7 Those things which God willeth concerning himselfe he cannot but will them but as for such things as he willeth concerning others them he willeth freelie yet so as some of them doe necessarilie come to passe and worke others as it falleth out of their own accord And seeing it is the cause of all thinges wee beleeue that both good and euill doe come to passe at the appointment thereof in such sort as whereas God is most good so his will is most vpright and the rule of all justice so as it can not command any thing that is euill Now although in Christ God and man there be a double will his diuine will is yet so immutable as it cannot will any new thing but whatsoeuer it willeth the same it willed from aeternitie neither dooth it repent him of any thing hee hath done seeing he is God indeed and from all aeternitie Defended by FRANCIS BYFâ—ETIVS of Langres THE NINTH SORT OF PRINCIPLES CONCERNING THE GOODNES FAVOR LOVE AND MERCIE OF GOD. THe goodnes of God we call that essentiall proprietie of his whereby hee is good in himselfe and bountifull towards all his creatures 2 God is so exceedinglie good that from him can proceed nothing but good Whence it is that euill is directlie repugnant vnto his nature much lesse can he be thought to be the authour of euil 3 And although a proofe of Gods goodnes bee powred vpon euery creature general and perticular yet he doth not in the same measure communicate the same vnto al of them 4 Now whereas this goodnes turneth vnto the distruction of the wicked the fault is their owne and that because they do either not imbrace the same with a sure confidence or els doe contemptuouslie refuse it 5 The word Grace or Fauor which is taken in diuerse sens doth in this place signify the free fauor of God which is only peculiar vnto the elect which doth not only frame our will being freed from corruption to will to do that which is good but also doth continually vphold the same which otherwise would fall to decay of it selfe vnlesse that supplying grace did make the first grace to be of efficacie and force 6 This grace is neither from nature as the PELLAGIANES did falsly judge neither yet is it any habit infused in vs neither doth it become ours by any other means then as farre as we apprehend the same by true fayth in Christ This ground being layed wee affirme that grace and merits of worke can in no wise stand together 7 The loue that is in God is no passion arising of some good that it aprehendeth but it is the verie simple essence of God who is graciously affected towardes his creatures and blesseth them as he thinketh good 8 But the cause of that loue of his is not in the creatures as though they were such as could allure God to loue them but it is rather in God who of himself is good and powreth goodnes vpon his creatures 9 In like sort God is called mercifull not because hee is subject vnto any perturbation but in asmuch as hee repelleth misery from those whome he loueth And although amongst men mercie seemeth to be opposed vnto judgement as a thing that can not stand with it yet in God these two doe verie well agree seeing mercy is not contrary vnto judgement but justice being as it were subdued by mercie doeth in respect of vs seeme to giue place vnto mercie Defended by DOMINICVS BAYDIVS a flemming THE SECOND SORT OF PRINCIPLES CONCERNING GODS PROVIDENCE I GOds prouidence wee make to bee that aeternal way and manner whereby God doth conserue gouerne and direct vnto their certaine endes the thinges which hee hath wonderfully created So that the said prouidence vncessantly working by a perpetuall and an immutable disposition and administration of all thinges neither fainting nor wearying and beeing of it selfe immutable doth mooue all things that haue being II For God doth so respect al creatures in generall as he doth prouide for them al in special euen vnto the meanest particular which he careth for cherisheth and gouerneth euery where laying before vs in them his wisedome goodnes and power So that all thinges both in heauen and earth are so brought to passe at his appointment as he alwaies doth applie his hand vnto them vntill that which he hath most wisely purposed be most powerfully finished III As he alone doth ordaine all things so he alone doth worke all things though not alwaies without second causes which hee so vseth as hee doeth not idlie impose vpon them the burthen of effecting that which he hath once decreed as many thinges are doone in the names of Kings and Princes and said to bee wrought at their commandement which yet because they are doone by other officers they skant knowe either how or by what meanes they are brought to passe but doth vncessauntlie without any discontinuance worke bring to passe by a determinate appointment vnto their right ends al things euen the least matters doing justlie euen when he vseth most euill instruments to be short he continuallie worketh all in all things 1 Wherefore we do condemne all vngodlie Epicures who dreame of a certaine idle and daintie GOD that neither regardeth his owne nor yet other mens affaires who also thinke that all thinges are turned and rolled by the blind power of Fortune and doe account the aeternall punishments of the wicked and those blessed ioyes afrer this miserable life for no better then toyes and fables 2 Wee detest those Sacrilegious men
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
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
sort doth appertain vnto the soule namelie in that respect that by the resurrection it was restored againe vnto the bodie that is vnto his proper instrument 5 Heere it is also gathered that the same verie bodie which was laid in the graue rose againe 6 The Resurrection did abolish none of the essentiall qualities of the bodie of which sort are to haue a quantitie and to bee finite whence followeth that it is also enclosed within the compasse of the members thereof and is contained in a place We do condemne therfore the Eutychians who held that he had a bodie that was not bodilie and the Valentinians who said that it was an aierie bodie and the Marcionites who turned his true bodie vnto a shadow both before and after the Resurrection 7 By the same reason also doth fall to the ground that inuented forgerie both of Transubstantiation and Consubstantiation as beeing altogether repugnant vnto the truth of the bodie of Christ 8 Christ was the first that rose hauing swallowed vp mortalitie and remooued at once all the infirmities of the naturall life from him selfe although that after his resurrection he did trulie eat and drinke that he might make vs fullie assured that he tooke vpon him again a true bodie 9 Christ which is proper to him alone rose againe by the power of his owne Deitie and not by any borrowed strength or by the force of anie creature Therefore his Resurrection is a most true demonstration that he was trulie God 10 There was great cause why Christ shoulde ryse the third day and not before least that if he had risen sooner his death should haue seemed to be but fained or if he had staied longer in the graue the faith of the elect might haue beene hazarded 11 The Resurrection of Christ was necessarie to the accomplishing of our saluation because that as it behooued him to suffer the death due vnto our sinnes so also it was needfull that death should bee ouercome by him that hee might bring vs vnto aeternall life beeing deliuered from mortalitie 12 It was agreable also vnto the justice of God that Christ should enioy aeternall glorie euen by the condition of the legall couenant which is do this and liue 13 The Resurrection of Christ is a sure pillar of our resurrection because the church is as it were the complement or filling vp of Christ and therefore taking away that head of Christian religion vaine were the preaching of the Gospell Therefore we detest from our harts the Saducees and all Philosophers that haue denied the resurrection of the flesh 14 The doctrine of the Resurrection hath beene continuallie held in the church of God the which also though it do depend vpon the omnipotencie of God onelie may yet in some sort by laying downe some sure grounds and principles bee probablie gathered by humaine reason 15 Our bodies shall not be two in nomber after the resurrection but the verie same bodie that lay downe in the graue shall rise againe The opinion therefore which IOHN the Bishop of Ierusalem held concerning the taking vp of an other body is worthelie condemned 16 The Resurrection of Christ doth properlie belong vnto the elect seeing the wicked are to ryse againe not by the vertue of his resurrection but by the just judgement of GOD vnto aeternall damnation euen by the force of that penaltie which GOD added vnto the commandement hee gaue to ADAM The day that thou shalt eate thou shalt die the death euen the first and the second death 17 It is no wonderfull case that Christ after his Resurrection did not openlie manifest himself vnto all men for as there is a time of mercie so is there a time of judgemēt with God 18 Christ proued his Resurrection vnto his disciples by all kinde of arguments as by the testimonies both of Angels of weomen and of men vnto whome he presented himselfe aliue euen in the same bodie that was marked with the scarres of the wounds adding thereunto also the testimonies of the Prophets 19 Vnto all these things he adjoined his conuersation which he had with them for the space of fourtie daies least either a shorter time should not suffice or if he had continued longer he might seeme to haue risen to such a life as he lead heere at the first 20 Hetherto also belongeth the manner of his appearing which was in some respect naturall that it might be manifest that neither his resurrection nor his glorie did take from him his true humanitie whereby he is and shall be our brother for euer and yet notwithstanding supernaturall that all might knowe him hauing laide downe this naturall life to be vnto vs the first fruits of a spirituall and an aeternall 21 Now seeing both this hystorie of the Resurrection and also testimonies of the Prophets which fore-tolde the same were published openlie and in the audience of as manie as would heare not onelie of the Iewes but of al other people and was also confirmed by all kinde of miracles it must needs be that neither the Iewes nor anie other people can complaine that Christ after hee had risen againe did not offer himself to be seene of them 22 And seing that Christ came to saue his elect wholly both soule and bodie and that his resurrection is his true and full victorie it followeth that that spirituall resurrection whereby it commeth to passe that our soules beeing spiritually vnited vnto Christ the old mā beginneth to die in vs being by little and little to be worne away is buried and the new man riseth again doth depend vpon the resurrection of Christ that euen as Christ after his resurrection not before as far as he is our head began to liue that aeternall life after he had ouercome all the infirmities of this naturall life which sinne excepted he had vndergone for our sakes so that qualitie of an vncorrupted life being begun in our soules while we liue heere and proceeding farther after the dissolation of this bodie is at the length to bee fullie perfected when the restitution of our bodies shall be accomplished and so the elect shall liue that aeternall life with Christ the type of which benefite is the Sacrament of Baptisme vnto vs. 23 Nowe euen as the Spirit of Christ passed from the Crosse into Paradise at the verie same moment that it departed out of the bodie thēce returned into the bodie that whole Christ in respect that he was man might be afterwards glorified so we do beleeue that their spirits who die in the Lord do straight way depart vnto God there to enjoy that measure of glory that is appointed for thē vntill that they beeing adjoined againe vnto the same bodies which will be the verie same in substance trulie corporal though in a far more excellent estate shal liue vnder Christ their head for euermore We do condemne therfore both that fable of Purgatory fire and also their doctrine who dreame that the soules of the departed
are a sleepe vntill the last day of judgement Defended by BENIAMIN CRESSONIVS of Burgundie PRINCIPLES CONCERNING CHRIST HIS ASCENSION INTO HEAVEN XLVI SEING THE ARTICLE OF CRISTS REsurrection hath bene alreadie opened it now followeth that we deale with his ascension into heauen 1 AS the Scripture dooth teach that the death resurrection and buriall of Christ were true and not fained so the same doth testifie that his Ascension into heauen was not onely visible but also locall 2 For although the word ASCENDING is sometimes Figuratiuely spoken concerning God yet in this Article of the Faith it is taken in his proper and naturall signification in such sort that by it is expressed a passage from a lower place vnto a higher which is pointed out by the name of Heauen 3 Whereas in the Scripture there is mention made of a three-folde Heauen wee affirme that the highest of all is heere to bee vnderstood wherein is the seat and aeternall habitation of the soules of the faithfull and where also Christ is exalted aboue all Creatures 4 And although he be trulie ascended into Heauen yet doth it not follow thence that he is no more present here with his Church for the gouernment thereof seeing that the said Ascention dooth onely appertaine vnto that nature which is finite and contained in a place that is vnto his humanitie and not to his Diuinitie which is euery where alwais present and can be contained in no certaine place seeing it containeth all things For as AVGVSTINE hath spoken very notablie the body wherein Christ rose must bee in one place where as his trueth is euery where spread abroad 5 Hence we gather that hee is not now vpon earth in respect of his Manhood seeing he hath once ascended into that place whence the Scripture dooth testifie that hee will not depart vntill the restitution of all thinges and in no other manner neither then he did ascend 6 Yet wee say that God and man did ascend because that his humaine bodie was taken vp by the power of the Deity which was vnseparably joyned with the humain nature and nowe remaineth there after a manner vnknowen vnto vs. They are deceiued therefore who holde that Christ according vnto his humaine nature can be at the same time both in heauen and in earth And those also who auouch that his fleshe is euery where and all those in a word who bereaue his body of the essential and as DAMASCEN speaketh of the Caracteristical properties therof that is such as are markes of a true bodie 7 Now where as Christ after his Ascention was seen of PAVL and STEPHEN that vision was extraordinary and a peculier reuelation So that from thence it cannot bee gathered that Christ was not in that place wherevnto hee ascended 8 This Ascention furthermore was as it were a certain triumph after the victory gottē ouer the enemies of mankind which he ouercame 9 The end of this triumph is diuers and manifold First of all it testifieth that the woorke of our Redemption was finished vpon earth the which he would seale by this magnificall and royall triumph which for this cause is called by AVGVSTINE a confirmation of the Catholicall faith For by this meanes Christ hath gotten vnto the immortal and incorruptible life not an earthly but an incorruptible and aeternall mansion 10 Secondly that there should be extant a most cleare testimonie of the Diuinitie of Christ by the which his humanitie was taken vppon high whence also it appeareth that he consisteth of two natures 11 Thirdlie that hauing ouercome death hee should enjoy that glorye which was prepared and ordained for him before the foundation of the world was laid not according to his Deitie but according to his humanitie the glory wherof appeared then when a new ghuest as it were entered into heauen to wit the man GOD the which thing the Angels had neuer seene before 12 And although the man Christ was glorified by his Resurrection in such sort as there was nothing wanting vnto him yet this Ascention was a more certaine ample possession of that glory 13 Fourthly and lastly that he might prepare a dwelling for vs in Heauen and not onely prepare it but also allure vs thither that wee might follow him by an ardent desire and affection while we are in this life and here vpon earth seeke those things that are aboue 14 Nowe euen as Christ was borne for our cause dead for our cause c. So hee ascended into Heauen for our cause 15 The fruit and profite therefore which ariseth to the faithfull out of this Ascention is manifolde For first wee are thereby vndoubtedly assured that we shall once namelie at the last day ascend also into Heauen For where the head is there the members also ought to be the Ascention of the members shall bee such as the Ascention of the head was saue that he ascended by his own power where as we shall ascend not by our owne but by his vertue For our bodies ought to bee fashioned like vnto his glorious body as the members vnto the head 16 Secondly after this Ascention was the holy Ghost giuen vnto the Apostles Next were other gifts from heauen bestowed vppon men and the Church furnished with things needfull for the same 17 Thirdlye heereby a way is opened for vs vnto our heauenly countrey from whence we fell by the meanes of ADAM 18 Fourthly and lastlie his Resurrection confirmeth our faith For hereby we are assured that our soules separated from our bodies euen before the Resurrection shall passe to no other place then where Christ is that they may liue for euer in blessednes with him Defended by WILLIAM QVERCINVS Tarbiensis PRINCIPLES CONCERNING THE SITTING AT THE RIGHT HAND OF THE FATHER ALMIGHTIE XLVII 1 SEeing whole Christ that is Christ personally considered or in respect that he is one subsisting person is said to sit and that the action of sitting can not in the proper signification thereof agree vnto the Deitie in it self we must needs conclude that sitting properlie taken can in no wise agree vnto the Deitie 2 And although it may be properlie applied vnto that other nature of Christ which is corporall in that sense that sitting is opposed vnto the standing or the moouing of the bodie yet wee must not thinke that that glorious bodie of his though it be truly circumscribed and contained in a place doth either continually stand sit or moue For all these things are grosse and curious matters neither are they so particulerly to bee applied to the estate of that life 3 That which is added concerning the right hand of God is much more to bee taken Figuratiuelie as whereby those thinges are attributed vnto God which are proper vnto man seeing that God who is without a bodie hath neither right side nor left as beeing altogeather immeasurable and infinite 4 By this kinde of speach therefore being taken from the custome of Kings and Princes who are wont to make a
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
elect in particuler are common vnto all the Saints in respect of the vse which is the communion of Saints in this life 15 Yea and the vse of these graces if it may be ought to reach euen vnto them that are without as farre as the glorie of God and the edification of the Church doth permit both because often times many of the elect lie hid amongst them and also because wee must bee like our heauenly Father who maketh his Sunn to rise vpon the good and bad 16 This Communion begun here vpon earth shal then after that those thinges which belong vnto the vse of this life are abollished be perfected in that aeternall kingdom when as faith being chaunged into a full knowledge hope into the injoying of the thinges hoped for and charitie being made perfect God shall be all in all his Saints Now the Communion of Merites either amongst the Saints liuing heere togeather or betweene the Militant and the Triumphant church is both most false and also blasphemous as also the very opinion of merrites is a meere forged vntruth Defended by IOHN WTENBOGAERT a Low-country man of Vtrick PRINCIPLES CONCERNING THE WORD OF GOD. LII 1 VVE haue dealt in the former principles with the Church and it hath bene said that the notes of the true Church were the Word of God and the Sacraments now wee will deale with these notes and first of all with the former of them 2 The word of God which is the first note wee cal in this place not whatsoeuer GOD hath spoken but those things onlie which the Prophetes and Apostles inspired by Gods Spirite haue in times past as taught by worde so committed to writing those things which being comprehended in the bookes of the ould and new Testament are as yet vnto this day after so manie warres slaughters ouerthrowes extant in Gods Church in which bookes God hath declared both what he will haue vs to know cōcerning him and what is to be done of vs. 3 God onelie is to bee acknowledged the authour of these bookes whence the whole Scripture is said by PAVL to bee giuen by the inspiration of God and is also called the word of God And therefore it is vnlawfull to call into question or to refuse anie thing that is contained therein as also to bring in anie thing that is not written in the same Detestable therefore was that peruersnes of the Marcionites Manichaees the Valentinians and of all such as refused either all or some of the bookes of the newe Testament 4 These writings by the singular prouidence of God haue long since beene brought by the Church into a certaine order and Cannon that they might bee discerned from counterfaite yea and all other bookes and that they should bee a rule of faith and obedience that should haue credite of it self and hence they are called Cannonicall Other bookes whosoeuer haue beene the authours of them though they contain manie wholsome profitable things are yet but accounted the writings of priuate men neither haue they their credite of themselues but as far as they agree with the former bookes and no otherwise They therefore both haue and at this day doe most greuouslie offend who take away this difference and affirme that the bookes of the APOCRYPHA are to haue no lesse credite in the establishing of Religion then the Cannonical Scripture of which number are the Tridentine conspiratours 5 This Scripture we acknowledge to be cannonicall and authentick not so much by the common consent of the Church as by the testimonie of the Spirite of God who teacheth vs that they are to be embraced as beeing most vndoubtedlie true and such as haue proceeded from Gods own mouth 6 Now these holie books do whollie containe al those thinges that are needfull for our saluation in somuch that it is altogether vnlawfull to exspect for anie supplie of this doctrine for the Scripture as PAVLE doth expreslie teach is able to make the man of God absolute Most greeuous therefore is their errour who thinke that the liuelie and the sauing knowledge of God is to be else where sought then in the written word and doe therefore thrust vnto vs their vnwritten falshoods out of the which they will haue necessarie arguments to bee drawne in the cause of faith and religion 7 The naturall and proper interpretation of this holy Scripture is to be drawne from the analogie of faith and the conference of places For that which is darcklie in one place is in an other clearelie taught that which heere is shortlie is elsewhere largelie set down and so the Woord is the rule and the interpretour of it selfe They are deceauers therefore who say that the right and authoritie of expounding the worde of God is in their power as though it were lawfull for them to interpret anie place as they think good 8 Neither are the expositions of auncient Doctors to bee receaued as vndoubted anie farther then they agree with the truth for PAVLE doth command vs that we giue eare or consent vnto none whosoeuer he be that teacheth anie other doctrine Wee cannot allow therefore of their opinion who wil haue the interpretation of the fathers as they call thē to haue credite of themselues 9 It is true indeed that some places of the Scripture remaine euen vnto this day so obscure and hard to bee interpreted as the verie best and most faithfull interpretours haue not agreed among themselues vpō their proper meaning but in these things euery man is to acknowledge his owne ignorance sluggishnes or some other fault and the Scripture is so plentifull that the one and the selfe same place can admit diuers interpretations and yet all agreable with the doctrine of faith 10 This notwithstanding is most certaine that the grounds and necessarie heades of Christian Religion are so clearely set downe by the Prophets and Apostles as the Spirite of God woorking in the Saincts they are manifestlie perceaued in the Church And therefore wee doe not agree vnto them who thinke the Scripture so obscure as it needeth to be made cleare by some other light Nowe this light they will haue without exception to bee drawne from that pretended Catholick Church that is either from the fathers from the Synods or from some long custome of time as though the Scripture had not beene vnderstood before either the Fathers or the Synodes were 11 This Word of God is to be dailie meditated vppon and all men of what estate soeuer they bee ought most diligentlie to read the same for no man is to be bereaued of that meanes whereby hee is to be instructed in the knowledge and the sure way of his saluation Wee cannot therefore but condemne the Papistes in this point also who holde it vnlawfull for laie-men as they call them to employ themselues in the reading of the Word 11 Now that the vnlearned and vnskilfull may with fruit bee conuersant in the reading heereof it is needfull that
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
whole analogie may be kept and also for the cause alledged in the 11 principle 16 This analogie doth depend vpon the diuine ordination institution or blessing by vertue wherof common things are drawne vnto a holie vse The signes therefore haue by the ordinance of God no consideration at all of a Sacrament saue onely in the action of their lawfull administration Neither are wee to imagine of any force that should bee engraffed in the signs themselues seing they differ from common things in regard of a Sacramentall signification onely and that in the very vse That carrying about an adoration of the signes is most horrible Idolatrie 17 As the whole force of the Supper and the Sacramentall formes of speach doe arise from this analogie so they are to be judged thereby These speaches therfore This is my body the cup is the new Testamēt in my blood are not to be expoūded according to the words but according to the meaning that is by a Sacramentall Metonymie or chaunge of the name whereby those things are said to be that wherof onely they are a signe 18 The proper and principall endes of the Suppcr are both the serious remembraunce joyned with thankes-giuing of the death of Christ to his glorie and our profite and also the neerer ingraffing of vs into the body of Christ by faith beeing strengthened and increased and our neerer vniting with God the Father by meanes of the Mediator who dwelleth in vs by his Spirite 19 The lesse principall endes are the mutuall communion and loue of the faithfull being members of the same body the outward witnessing of that mutuall consent and the preseruation of publicke meetings 20 The effects of the Supper doe differ from the ends but in respect onely For seeing it is ordained by Christ vnto these ends it cannot be but that they should ensue vppon the lawfull vse of the Supper yet so as the instrumentall signification is attributed vnto them as their worke whereas the whole efficacie is solie referred vnto the holie Ghost 21 The profit and efficacie of the Supper is not to bee tied vnto the verie moment of the action of receauing but doth extend it selfe vnto our whole life yet is not the action once celebrated to bee for this cause euer after neglected seeing no man hath such a perfection of faith in this life as he standeth not in need of this support Defended by IANES ARMINIVS of Holland PRINCIPLES TOVCHING THE POPISH MASSE LXI WEE HAVE SPOKEN IN THE FORMER Principles concerning the true vse of the Supper of the Lorde now wee are to shew in few wordes how the said vse hath bene diuerslie depraued by Sathan 1 OF all the errors that haue risen about the holie Supper of the Lord that inuention of Transubstantiation is the most ouglie which was brought in and confirmed especially by LANFRANKE about the yeare 1050. 2 For when as the words of Christ instituting this Supper ar to be vnderstood acording vnto his mind who speaketh them which alwaies ought to be regarded in all acts and especiallie in Testaments so that in this Sacrament the bodie and bloode of Christ are truelie but sacramentallie and by faith giuing credite without question vnto his woordes receaued The Transubstantiators contrary to all reason and vse of Sacraments haue so obstinatelie stooke to the woordes that manie absurdities haue risen thereof 3 First of all seeing all Sacraments do consist of signes and things signified they doe take away the nature of the signes For they teach that after the Consecration as they call it the signes do not remaine but that the thing it self onelie is presented vnto vs. 4 Secondlie the Sacramentall participation beeing thus abolished they make a kinde of imaginary receauing of the Lords bodie and blood whereby as they hold the bodie which is nowe in heauen is reallie and corporallie present in infinite places at the same time and is receaued at once in whole and in part by manie and by one which thing as it is most absurde so doth it ouerthrow the articles of the Ascension and sitting at the right hand of the Father 5 Thridlie they haue fained such a change as maketh that which is not to be and that which is not to be For they doe so spoile the bread and the wine of their essence as they desist to be bread and wine and begin to be some other thing and they dreame of accidences that are inhaerent in no subjectes against the first article of the beleife which teacheth that the Lord is the Creator and preseruer of the things which he made 6 And heere they doe verie foolishlie bring in the omnipotencie of God for wee are now to enquire not what God can but what hee will doe according to his written worde Moreouer it cannot be either that God can lie or that Christ can be contrarie to himself both which wil necessarilie come to passe if anie thing be said to haue beene ordained by Christ contrary to the articles of our faith 7 Hence haue risen two most greeuous errours the former touching the worshipping of the bread and the wine the which in a verie fearfull blasphemous sorte are thus commonlie saluted by the Papists ALL HAILE SAVIOVR OF THE VVORLD THE VVORD OF THE FATHER THE TRVE SACRIFICE LIVELIE FLESH THE VVHOLE DEITIE TRVE MAN c. The other touching the expiatorie and propitiatorie oblation for the sinnes of the quick and the dead which the Church of Rome doth properly call the Masse and wherein they place the somme of all Christianitie 8 For the Masse is not that mingle mangle patched vp as it were of the shreds of diuerse places gathered heere there out of the Scripture and other authours which are the reliques of the auncient Liturgie or common seruice booke of the Christians but it is that ordinarie propitiation and oblation called by them their vnbloodie Sacrifice which is offered vnto God the Father for the sinnes of the quick and the dead 9 Nowe they offend in this point first because they change the Sacrament into a sacrifice wheras Christ commaunding vs to receaue and not to offer ordained a Sacrament and not a Sacrifice 10 Next in that they falslie teach that in the Christian Church there remaineth after the death of Christ anie expiatorie Sacrifice besides the verie bodie of Christ which is endued with a true humaine nature and soule 11 Thridlie in that they closelie accuse that one and most perfect sacrifice of Christ of imperfection by iterating the same euerie hand while For iteration is a note of imperfection as the Apostle saith Heb. 7. 12 Christ indeed commanded all the faithfull to celebrate the memorie of his passion but hee gaue no commandement vnto anie that he should bee sacrificed For there ought to be no mention of the NAME and office of a PRIEST or of an ALTER at this day in the Church of Christ For Christ is now the onelie and the chief Priest who offered himself
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
punishment of the wicked 11 The especiall ende for the which eternall life is bestowed vpon vs is this namly that acknowledging the immeasurable and infinit mercy of God wee may attribute vnto him eternall praises as it is meete 12 We shall at the time when God hath appointed be put in full posession of that life at which time the number of those that are to bee saued being fulfilled Iesus Christ shall be seene of vs who looke for him to our saluation to come as a redemer from Heauen 13 Seeing the Lord hath put this day in his own power to be inquisitiue when the same shal be is a point of extreame madnes We do therefore condemne those both olde and new writers who breaking into the secrets of God do think that they can set downe when that day shall be whereas the knowledge heereof is not giuen no not to the Angels themselues 14 It is our dutie therefore rather to be watchful least being drowned with the delightes of the worlde and the flesh and as it were overwhelmed in a dead sleepe that last day do come vpon vs being vnprepared at vnawares 15 Now although the full perfection of that life which wee hope for be referred vnto the very last day yet notwithstanding it taketh certaine beginnings in our mindes even while we are heere when as the holy Ghost dooth by the preaching of the worde dispell the darcknes of our minde and indue the same with the true knowledge of God whence afterwarde doth proceed a willing minde to obey his commandements and that hope which cannot deceaue them that beleeue 16 Vnto this eternall life which shall bring vnspeakable felicitie vnto the elect death eternall is oposed which shall bring vnto the wicked that destruction which neuer shall haue an end 17 Even as that most happie felicitie cannot nowe be comprehended of vs so also that miserie of the damned is altogether incomprehensible 18 This most horrible state is called the second death not because that either the soul is thereby seperated from the bodie or that the soule or the body of the damned do suffer death but because that as by the first death the body and the soul of the wicked is dissolued the one of them hastning vnto putrefaction the other going to haue a tast of the eternall paines even so by this second punishment both the soule and the body are not only wholie excluded for euer from Gods fauor but also adjudged vnto his most fearefull and neuer ending curse 19 For the like cause is this death called eternall fier because that fier is a most sharp vehement punishment but wee are not here curiouslie to dispute touching the paines of Hell lest that wee thereby run into poeticall fables 20 Yet do these verie fables teach vs that the doctrine concerning the eternall punishment which the wicked are to vnder goe euen after this life did alwaies sound in the worlde The Epicures therefore and such as deny the immortallitie of the soule are confuted not onely by the word of God but also by common sense 21 That these punishments are eternall whereunto eternall life is oposed it is manifest by the expresseâ—â—ord of God and also by the infinit nature of Gods majestie who is offended The Church therfore justly condemned the Origenists whoe dreamed that the wicked and the Diuells themselues hauing fulfilled those punishments should at the length be deliuered 22 Yet dooth our Sauiour Christ manifestlie witnes MAT. 10.13 that the state of the damned in respect of the measure of their punishments shall not be alike Defended by IAMES TREMVLAEVS of Geneua FINIS THE TABLE AND ORDER OF THE PRINCIPLES CONTAINED in this Treatise 1 PRinciples concerning God pag 1. 2 Of the holy and vnsearchable Trinitie 3. 3 Of God the Father and the Sonne 5. 4 Of the holy Ghost 9. 5 Of the attributes of God in general 10. 6 Of the omnipotencie of God 12 7 Of the knowledge that is in God 13. 8 Of the will of God 15. 9 Of the goodnes grace loue and mercie of God 16. 10 Of Gods prouidence 17. 11 Of Gods eternall Praedestination 19 12 Of the creation of all things and their diuision 23. 13 Of good and euill Angels 26. 14 Of man 30. 15 Of the faculties of the soule of man 33. 16 Of Free-will 35. 17 Of Sinne. 37. 18 Of the diuision of Sinne. 39. 19 Of the restoring of man-kind 41 20 Of the personall vnion of the two natures in Christ 43. 21 Of the office of Christ 25. 22 Of Faith 47. 23 Of the causes and effects of faith 49. 24 Of mans justification in the sight of God 52. 25 Of Sanctification 54. 26 Of the justification of sinfull man in the sight of God 56. 27 Of good works 60. 28 Of the Law of God 63. 29 Vpon the preface of Gods Law and the first Commandement 66. 30 Vpon the second Commandement 68 31 Vpon the third Commandement 72. 32 Concerning vowes 75. 33 Vpon the fourth Commandement 78. 34 Vpon the fift Commandement 82. 35 Vpon the sixt Commandement 86. 36 Vpon the seuenth commandement 89 37 Vpon the eight Commandement 92. 38 Vpon the ninth Commandement 94. 39 Vpon the tenth Commandement 97. 40 Concerning Repentance 100. 41 Of the conception of Iesus Christ 104 42 Of the natiuitie circumcision and baptisme of Christ 108. 43 Of the Passion and death of our Lord Iesus 111. 44 Of his buriall and descention into hel 115. 45 Of his Resurrection 121. 46 Of his ascension into heauen 125 47 Of his sitting at the right hand of the Father 128. 48 Of his comming againe to judge the quicke and the dead 131. 49 Of faith in the holie Ghost 136. 50 Vpon the Article I beleeue that there is an holie Catholicke Church 139. 51 Vpon the Article I beleeue that there is a Communion of Saints 144. 52 Of the word of God 147. 53 Of Traditions 151. 54 Of Councels and Fathers 153 55 of the Sacraments 160. 56 Of the agreement and difference betweene the Sacraments of the olde and new testament 167. 57 Of the numbers of the Sacraments of the new Testament 169. 58 of Baptisme being the first Sacrament of the new Testament 172. 59 The second sort of principles concerning Baptisme 177. 60 Of the Lords Supper 180. 61 of the popish masse 185. 62 of Consubstantiation 189. 63 Of prayer or the inuocation of Gods name 193 64 Vpon the preface of the Lords praier 197. 65 Touching the Petitions of the Lordes praier in general and particularly touching the first of them 202. 66 Of the second petition 208. 67 of the third petition 208. 68 Of the fourth petition 212. 69 of the fift petition 216 70 of the sixt petition 219 71 Vpon the conclusion of the Lordes prayer 222. 72 of the sacred ministerie of the Church where the doctrine of the Law and the Gospell are compared together 274 73 of the ministers of Gods worde vnder the Gospel 281. 74 of the false ministerie of the Gospell 233 75 of the Ecclesiasticall functions that ar depraued and retained onely in name in the counterfait Romish church 238 76 of the power and authoritie of the Church 242. 77 of Ecclesiasticall censures and excommunication 251. 78 of the magistracie 258. 79 of remission of sinnes and the sinne against the holie Ghost 263. 80 of the resurrection of the fleshe 266. 81 of Eternall life 272. FINIS Beare good Reader with the false pointing in some places of the booke correct the nomber of the Principles according vnto the Table and mend these faultes with thy Pen. Pag. 10. lin 5. by for be Pa 16. lin 33. beget for begotten Pag. 19. lin 33. vvhich for of Pag. 20. lin 31. Read The Lord then vvas so far from bereauing c. Pag. 34. lin 2. adde grovving lin 23. ad in Pa. 35. ad subiect vnto none the supreame gouernour of himselfe Pa. 43. lin 23. seemeth for serueth Pag. 44. lin 34. This for the. Pa. 48. lin 29. as for for Pa. 49. lin 25. lost for left Pa. 52. lin 24. adde that hee pag. 62. lin 21. adde revvard of and 24. ad or Pa. 72. lin 5. derogate for degenerate Pa. 79. lin 35. signifiing for signified Pa. 83. lin 25. dele honor and 26. ad honor Pa. 93. lin 9. dele as Pag 103. lin 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 114. lin 3. Read and although he vvas at the first pronounced innocent by Pilate c. Pa. 117. lin 5. Read for vs into c. Pag. 129. lin 30. Read tvvo sittinges Pa. 132. lin 20. Read those things vvhich Pag. 148. lin 7. olde for nevve Pa. 153. lin 3. councelles for counsellers Pag. 154. line 13 Read or primacie Pag. 168. line 38. in for into Pag. 207. line 16. summe for some Pag. 209. line 1. are for or Pag. 209. line 18. fift for first Pag. 221. line 5. in Pag. 223. line 29. Being for Seeing Pa. 227. line 17. either for ever Pag. 232. line 28. by the for of Pag. 135. line 1. for for from line 19. this for thus and 23. that vvhen c. 37. cyties for rites Pag. 246. line 3. it is c. Pag. 251. line vlt. rulers for rules Pag. 259. line 2. better for more Pag. 262. for for that