same both in regard of the signes also of the things signified 15 The most meete place for Baptisme to bee administred is that where the worde is preached and the most meete time is the time of the preaching euen for this cause if their were no more that publicke praiers which are of great force in this action may bee joyned with the administration of the Sacraments 16 Yet may particular Churches appoint the time and the place as circumstances shall require 17 The vse of witnesses called God-Fathers is neither absolutelie necessarie nor yet to bee cleane rejected but such witnesses onelie are to be chosen as both knowe and are also likelie to performe what they promise concerning the holie bringing vp of the infants Defended by IAMES ROVLAND a Low-countrey man PRINCIPLES CONCERNING THE LORDS SVPPER LX. 1 THe other perpetuall Sacrament of the whole Christian Church is the Supper of the Lord figured by diuers types vnder the olde couenaunt 2 For it was meet the Mediatour being now come the couenaunt beeing nowe last renewed by him that the olde seales of the couenaunt should be changed into such as might agree to the time both of the ordaining of them and also of their last renuing and so might euen declare that the Mediatour was come both by water and by blood 3 Nowe the Supper is that last Sacrament of the newe Testament or that publick action of the Christian church wherein as the bread being broken is giuen to be eaten and the wine powred out giuen to be drunk after the corporall manner so the bodie of Christ beeing deliuered to death and his blood being shed to seale vp those that are in league with God is giuen vnto the faithful that can examine themselues and are spirituallie receaued of them by faith for those endes which wee will presentlie set down 4 The authour both of the thinges deliuered and of the action is Christ onelie who as far as this Testament is called the new is the onlie testator but in respect that it hath regard vnto the couenaunt that joineth others therin the authour thereof is he who is the authour of the couenaunt The Church is the partie vnto whome the promise is made and therefore the Church is not to take vppon it the authoritie to confirme this couenaunt 5 The matter of the Supper are the signes and the things signified Vnder the name of signes are comprehended not onlie the substantiall things themselues namlie the bread and the wine but also the rites and the whole action as farre as it is Sacramentall namelie the breaking of the bread the powring out of the wine the delyuering and receauing of both whereunto is joined the nourishment of the bodie arising of the receauing of it 6 Touching the bread whether it should bee leauened or vnleauened touching the wine whether it shoulde bee pure or mixed with water and if wine bee wanting whether it be lawfull to vse some other drinke we thinke them matters about which no great contentions are to be raised so that if necessitie so require that which is the speciall thing be retained namelie meat and drinke meete for nourishment and answerable vnto the proportion of the signes and the things signified 7 The administration of the signes because they are present vnto our outward senses hath Christ committed vnto the Ministers of the worde but yet so as the efficacie of the administration doth not depend vpon them but vppon Christ onelie 8 For this cause also the things which we name signes are receaued by the mouth of the bodie and therefore also by the wicked although they account them not for signes but for common things and that the receauing of them is turned vnto their greater damnation 9 The thinges sealed are the bodie and the bloode of Christ the offering and receauing of both and the spirituall nourishment arising therefrom or rather whole Christ God and man with all his benefites and the newe couenant confirmed by the death of the testator 10 For although the receauing of the bread and the wine doth onelie signifie the communion of the body and the blood yet because wee are made one with Christ by meanes of his humaine nature it doth seale vnto vs the whole benefite of saluation because neither the manhood can be seperated from the word nor the humanitie subsist without the Deitie or his benefits without the whole person and therefore the one are neither receaued nor deliuered without the other 11 It is not without cause that Christ hath seuerallie ordained the bread to be the Sacrament of his bodie and the wine of his blood and commanded them to bee seuerallie deliuered in the Church For the bodie and blood are not sacramentally represented vnto vs in this action as the whole humanitie of Christ being glorified doth now liue but in regard that they were offered vppon the crosse for vs the blood being powred out of the bodie Vaine therfore is that concomitaunce as they call it or inseparable conjunction of the body and the blood vnder both kindes seuerallie whereas the bodie is here laid before vs and giuen to bee considered by our faith as being without blood and the blood as powred out of the bodie by death 12 The things signified because they are giuen vnto our minde and that to establish and increase a spirituall life in vs are giuen by Christ himselfe and receaued through faith by the power of the holie Ghost whence it commeth that they are proper and peculiar vnto the faithfull onelie 13 Yet doth it not follow that the bread and the wine giuen vnto the vnbeleeuers are not Sacramentes For in respect of Christ he giueth vnto euerie man that whollie which he promiseth in his worde vz. the signes vnto the bodies and the thinges vnto the soules that are endued with true faith wherevpon it is no maruell if the one of them alone be receaued by the vnworthie communicants as bringing onelie their bodie and that polluted too vnto the Lords Table whereas they want the mouth of the minde that is faith 14 The forme consisteth in the apt and meet that is sacramentall and respectiue conjunction and analogie or agreement of the outwarde signe and the inwarde mysterie The Transubstantiation of the signes and the thinges signified and the essentiall consubstantiation of the things signified with the signes are to bee rejected for the former doth abolishe one part of the Sacrament to wit the signes both of them are directlie contrary both vnto the Articles of our faith concerning the truth of Christs bodie and also vnto the vse of the Sacraments whence followeth that most horrible and detestable bread-worship 15 The agreement of the signes and the things signified is manifest for as breade and wine doe nourish vs in this life euen so the bodie and blood of Christ purchase aeternall life vnto vs. Both the bread and the wine therefore are to bee deliuered in the Supper both to the end that the
originall righteousnes and the inclination vnto all sorts of wickednes Therfore the scripture teacheth that al meÌ„ must be born againe euen infants and all vnto whome for this cause wee doe rightlie maintaine against the ANABAPTISTS that the signe of Regeneration is to be administred Although we make no question but that the reliques of corruption doth still remaine and is not vtterly taken away after Baptisme whatsoeuer the Papists say to the contrary 8 Actuall sinne is when the lawe of GOD is broken in deed and that is two maner of waies either when as that which God commandeth is omitted or that which he forbiddeth is committed Whence those two sorts of sinnes vz. omitted and committed sprang vppe in the Schooles The first whereof ariseth in that we are vnmeet to do well The latter in that we are prone vnto euery euill 9 There are other distinctions of actuall sinne For in respect of the object some are said to be done against God others against men And in regard of the ends some reach vnto the soule onelie others vnto the body also Vnto the first sort of the latter diuision do appertaine all inordinate motions whatsoeuer they are and euen all the euill cogitations euen the beginnings of them before they be fully framed and though the will doth not assent vnto them and those in like sort that the will which especiallie maketh the forme and giueth being vnto sinne doth allow and strengthen Vnto the latter member are all those referred which are brought vnto action by the outward seruice of some part of the bodie The Papists therfore do erre in denying concupiscence and those first inordinate motions to bee sinnes most absurdlie affirming that concupiscence is giuen to man to the end that wrastling with it he shuld be more and more whetted on to imbrace vertue and so should bind God so much the more vnto him by his merite Defended by RAMOND PALOCANE of Bearne PRINCIPLES CONCERNING THE RESTORING OF MANKIND XIX WHERE FIRST THE PERSON OF CHRIST is to be spoken of 1 GOd would not haue the felicitie of man to consist in that first estate wherein hee was created for then had his felicitie beene earthly and in some sort subject vnto chaunge but he placed it in a more firme and a more excellent estate whereby he might liue a heauenlie life and such as from the which he could in no wise fall 2 Now that man might bee brought vnto that perfect estate he fell by his owne fault yet not without the prouidence of GOD and so was made subject vnto the death both of his soule and bodie to the end that being deliuered from sin and death hee might passe vnto a better life and so might become a most certaine president of the justice and mercie of God 3 Our restoring againe consisteth in that that we shuld be freed from sinne and death and also from all the effects of both and should bee preferred vnto the dignitie of that righteousnes and that immortall life which is far more excellent and permanent 4 Our deliuery from sinne is wrought by the abollishing of sinne which is doone two manner of waies First by taking away both the guilt and punishment therof by the mercie of God Secondly by the regeneration of a newe life which is opposed vnto the corruption of nature and by the which Sanctification is so begone in this life as it shall be fullie perfected in the next 5 Our deliuery from death is when as we are assured that God is not angry with vs yea and doe hope and also feele him so appeased towards vs that we know our selues to be safe from the aeternall destruction of bodie and soul and from all other miseries 6 These and all other gifts which God bestoweth vpon the elect are giuen vnto vs in Christ Iesus onely Now that we may bee trulie partakers of them there are two thinges to be considered namely his person and his office 7 The person of Iesus Christ is the Sonne of God who hath personallie vnited vnto himselfe the humaine nature which he tooke of the seed of DAVID For he who is God from all aeternitie began to be man when hee was conceaued by the holie Ghost and incarnate that from the verie moment of his conception he shuld continue for euer true God and true man 8 Now although this work of the restitution as well as of the Creation doth agree vnto the whole Trinity yet the seuerall persons are distinguished For the Father sent the Sonne the holy Ghost did incarnate him and the Sonne made him selfe of no reputation We condemne therefore the CERINTHIANS EBEONITS PHOTIMIANS SAMOSATENIANS ARTEMONIANS and SERVETIANS who affirmed Christ to be but a bare man The ARRIANS EVNOMIANS BONOSIANS and ORIGENISTS who held him to be a God that was created and that hee was the Sonne not by nature but by grace and adoption The MARCIONITS and the VALENTINIANS who denied him to bee true man The APOLLINARISTS who denied him to be indued with a true soule and would haue his diuinitie to serue instead thereof To be short wee detest all those that do any waies either directly or indirectly withstand the puritie of the foresaid doctrine Defended by WILLIAM MOGNES of Niueâ—se PRINCIPLES CONCERNING THE PERSONALL VNION OF THE TWO NATVRES IN CHRIST XX. VNTO THE FVLL VNDERSTANDING of those things which wee haue to beleeue concerning the person of Christ it serueth to be needfull that wee declare how it is that hee consisting of two natures is yet but one subsisting person 1 THe second person of the Deity namly the word did so neerelie vnite and appropriate vnto himselfe the humaine nature that these two whole natures their proprieties vnited togeather are but one subsisting person Iesus Christ true God and man Yet so as the humain nature doth subsist in the diuine Wherfore this vnioÌ„ is called an Hypostolicall or a personall vnion 2 In Christ therefore there is not one Christ and another Christ that is Christ God and Christ man seeing the person is onelie one but yet there is one thing and another thing that is a diuine and an humaine nature seeing the natures are diuers 3 Now although these two natures be inseperable yet in very deed they remaine distinct both in themselues and also in their essentiall proprieties and their actions And therfore the diuine nature is seuerally attributed vnto the Deitie and is humaine vnto his humanity 4 Wherefore neither of the natures seuerally considered in it selfe can be said to be the other For you cannot truly say that the Deitie of Christ is his humanity or that his humanity is his Deitie 5 Neither can the essentiall proprieties of the one nature be more attributed vnto the other seuerally considered then the one nature can bee said to be the other For this is no true assertion to say that the Deitie was created is finite and contained within a place Nor yet this The humanitie is without beginning
the Angell witnessed he remained from the very moment of his conception a most pure consubsisting habitation of the eternall Sonne 15 For the holie Ghost when hee tooke the substance the Virgin did altogeather cleanse the said substance from all corruption before such time as hee turned the same into the seed of mans flesh 16 In this most pure flesh was placed also a most holie and a most pure soule that Christ alone shuld be that true holie one of the Lord making holie all his members for euer of whome the Leuiticall high Priest was onely a Type 17 Wee condemne therefore the Samosatenians who will haue Christ to be a bare man The Arrians and Seruetians who gaine-say his Coessentiall and Coeternall Deitie The Marcionites and the Manichaees who change the flesh of Christ into a bare shew The Schuengfeldians who attribute vnto Christ a heauenlie bodie The Appollinarists who affirme that the WORD was in stead of a soule vnto the flesh that was assumed The Nestorians who deuide the person The Eutychians who both confound the natures and mingle togeather their Essentiall properties The Monophysits who in steade of the vnitie of the person did place the vnity of the natures The Vbiquitaries who with EVTICHES do define the personall vnion by a Reall effusion of the properties of the Deitie into the humaine nature and with NESTORIVS doe define the same by the Co-operation of the natures and with the Monothelites to be onely a power proceeding as it were from God and man The Papists who affirme the Virgine Marie to haue bene conceiued without originall sinne and in mainetaining Transubstantiation do ouerthrow whatsoeuer they holde aright concerning the trueth of the fleshe of Christ and the personal vnion And their doctrine also who placing here vpon earth an essentiall Consubstantiation vnder bread and wine do strike vpon the same rocke of confusion Defended by DAVID PIOTAEVS of Lions PRINCIPLES CONCERNING THE NATIVITIE CIRCVMCISION AND BAPTISME OF CHRIST XLII IN THE FORMER PRINCIPLES WE HAVE doone with the conception of Christ now wee are briefly to deale with his Natiuitie 1 EVen as these words of the Creed of the Apostles conceiued by the holy Ghost do set forth the purifiyng of the seed of the Virgin to the end that the bodie of Christ might bee purely formed thereof So these wordes Borne of the Virgin Marie doe declare vnto vs the bringing forth of Christ into the world by the said virgin and so his Natiuitie 2 Wee say that Christ was borne when as the vsuall tearme of Child-bearing common vnto all other men being fulfilled the Virgin brought forth Christ that word of the Father and the Sonne of DAVID 3 For hee which was conceiued was also borne The Virgin Marie therefore is justly called the mother of God though she be not the mother of the Deitie And wee doe justlie condemne NESTORIVS who made a vaine distinction between the mother of Christ and the mother of God as being things opposite the one to the other 4 Of the sure perswasion of this Natiuitie wee reape a double profit the one that hence we learne that the word yet without the laying a side of his diuine nature or anie conuersion or mixture of the same hauing taken vppon him our flesh our soule and our minde that in all thinges sinne excepted he might be made like vnto his brethren began to be God and man The Arrians therfore are to be condemned who denie our Sauiour Christ to haue had an humaine soule and the Appollinaristes who deny him to haue had an humaine mind 5 The other that by this meanes wee might be assured that Christ according vnto the flesh is from those Fathers of whome Mary came that is from ADAM ABRAHAM and DAVID vnto whom it was peculiarlie promised that the Messias should come of their seed 6 Hee was also borne as it must needs bee according vnto the fore-telling of the Prophets of a Virgine that was vnknown of man because otherwise he could not be borne a pure man and so he himselfe should haue stood in need of a Mediator The Iewes therefore are to be condemned who holde against the Christians that it was not needfull that the Messias should be borne of a Virgine but that he should be the Son of some King or of some Prophet 7 The virginitie of Marie after her Child-bearing to wit that as it is most certaine that before her Childe-bearing she was vnknowen of man so also she remained a Virgin after the same vnto her dying day is religiouslie beleeued yet there is nothing expreslie found concerning this point in the holie Scriptures neither doth it belong anie-wise vnto the mysterie of our saluation 8 In this place we do not onelie refuse but vtterlie detest all filthie questions and such as are most vnagreeable vnto so holy a birth 9 Christ beeing an infant and bound in his swaddling bands after the maner of all other men that are borne cried in his swathes as also he did trulie sucke milke it behoued also that his bodie and his humaine wisdome though it made greater growth in him then in other men and his experience did grow as he did increase in yeares in so much as God would not haue the lawes of nature to bee broken in these things 10 Christ therefore at that time had a Childes bodie and afterward a mans finite and hauing the instrumentall parts thereof and therefore circumscribed in a place the which essentiall qualities of a true bodie hee neither did at any time nor euer will cast of They err therfore who teach that the bodie of Christ can be euerie where and yet his humanitie remaine still vnuiolated neither doth it followe thence that the natures are separated 11 That bodie euen vnto his death was subject vnto humaine infirmities and so of it selfe subject vnto corruption though it neuer felt the corruption of the Graue but after his resurrection he laid aside all those infirmities that were brought vpon man for sin and euen the naturall life it selfe Whence MANES is conuinced with MARCION and those whome they call DOKITAE who teach that Christ in deede neuer did or could suffer any thing and that he did onely beare men in hand that he suffered 12 This Natiuitie was the beginning of the open humiliation of Christ whereby he made himselfe of no reputation namely when taking vpon him the form of a Seruant he trulie came into this world euen as his death and buriall was the last part of the same 13 Furthermore in that he was circumcised â—nd baptized it was not done therfore because he in himselfe needed to be made cleane by them as though before he were poluted but that we should learne 14 First that the whole force both of the circumcision of the Fathers did and of our Baptisme dooth depend vppon him as beeing hee by whome the Sacraments are trulie made the signs of our reconciliation with God 15 Secondly that hee was the Sauiour and
law of God to the end we might know that hee was not onely dead but also made a cursse for vs. 17 Christ therfore being the true and the onely Priest performing the worke of the Mediatour-shippe as all the shadowes of the lawe did prefigure him carrying about with him that Tabernacle of his bodie entred once into the holie place where vppon the Altar of the Crosse hee once offered himselfe a Sacrifice and a brunt offering vnto his Father by sheadding his most precious bloode hee I say beeing the Priest the Sacrifice the verye redemption ransome and propitiation and euen all these thinges for euer Wee detest therefore with all our hearts that blasphemie whereby the Papists are not affraid to affirme that Christ is as yet daily offered vnto his Father reallie and in deed for the quick and dead by the sacrificing Priest then the which blasphemie nothing can bee more execrable 18 Nowe Christ by his death hath abollished both the first and the second death vnto his Elect. The first death not that he hath fully destroyed the same but that he hath chaunged it in such sort as it is no longer a punishment of sinne or an entry vnto the other death but a passage vnto aeternall life 19 The latter indeede in respect that hee beeing dead did altogeather put it vnder his feet and openly triumph ouer the same wherefore also wee are no longer to feare it 20 By the death of Christ wee vnderstand the true separation of his soule from his bodie the which soule as hauing it in his owne hands when he had fulfilled al these things which were forespoken of the Prophets concerning his satisfaction for vs and hauing performed all the solemnities of the true expiatorie sacrifice hee willinglie calling againe and againe with a great crie on his Father gaue vp 21 Yet was not the Diuinitie of Christ therefore seperated in his death either from his bodie or from his soule but it was alwaies personallie vnited vnto both in such sort as that band of the personall vnion was neuer broken Wherefore some haue not taught aright in giuing out that Christ by his death ceased to be man 22 Lastlie besides all the fruites which wee drawe as hath beene shewed from the passion crosse and death of Christ this is not the least that by the benefite and power of them our old man suffereth is crucified quit broght to nothing with him Defended by ANTONIE THYSIVS a low countriman PRINCIPLES CONCERNING THE BVRIAL AND THE DESCENSION OF CHRIST INTO HELL XLIIII 1 ALL these things that Christ suffered or did for our cause are in the second part of the Apostolical Creed comprehended in the actions of his humiliation or exaltation 2 The actions of his humiliation are either of his secret or of his open humiliation of his secret is his conception all the rest euen vnto his Resurrection are of his open humiliation 3 Wee haue hitherto dealt concerning the act of his secret humiliation and also concerning the foure first heades of his open humbling his Natiuitie Passion crucifying and death the two latter aboue named do yet remaine viz. his Buriall and his Descension into Hell the former whereof belongeth vnto his body the latter vnto his soule as afterward we will speake 4 The Buriall of Christ is to be expounded euen as the wordes themselues doe sound wherein are to bee considered First the persons who buried Christ Secondly the forme and manner of his burial Thirdly the end Fourthlie the effects Fiftly the place Sixtly the time he remayned in the graue 5 The persons who buried him were IOSEPH of Aramathea and NICODEMVS who hauing obtained the bodie of Christ of PILATE did anoint the same with Balme and wrapped it in fine linnen and afterwards buried it In all which points we haue a singuler example of faith and also of Gods prouidence hereby making a way to the resurrection of Christ 6 The forme of his buriall consisteth in his anointing the which in respect of God was a type of that liuely smel flowing from the death of Christ his winding laying in the graue which were assured testimonies of his death And here wee are not to conceale their notable delusion who not onely superstitiouslie but also ignorantlie and foolishlie doe in Sauoy offer a certaine Linen to bee worshipped wherein Christ shoulde bee wrapped in the graue the which they also foolishly call a handkercherffe or napkin wherein the whole bodie of Christ is painted wheras the Iewes according to their custome doe onelie binde the head in a Napkin 7 The endes of this buriall are manifolde For first of al Christ would therefore be buried that he might be declared to be truly dead 2. That he might persue death fliing as it were vnto her innermost denne 3. That hee might make our buriall smell of the liuelie sauour of his death and so driue away from vs the horror of the graue 4 That by this meanes hee might leaue a sure testimonie of the resurection 8 The effect of the Burial of Christ is first of all this that as dying he ouercame death and persued this victorie of his that he might deliuer his bodie frō the effect of death that is from being turned vnto dust euen so by the same power of his hee might bring the bodies of his members vnto aeternall incorruption The other is that euen as the burial of that bodie which was assumed into for vs a spiritual an aeternall life was a certaine cōtinuance of death so is it vnto vs a pledge of the spirituall death of the olde man dying in vs by litle and little in which respect we are said in Baptisme to be buried with him into his death 9 Neither is the bodie of sinn weakned in vs at a moment but by continuall progresse dooth dailie more and more languishe vntill it bee made altogeather without strength which shall then be when wee shall perfectlie rise againe 10 Hee is said to bee buried in a Fielde neere vnto the place where he was crucified and that in a newe graue cut out of a rocke that it might bee clearlie manifest that hee was trulie buried and therefore also that hee rose againe and not some other in his stead 11 As concerning the sealing watching of the graue both came to passe by the gret prouidence of God namelie that the most extreame enemies of Christ by whose seal and guard the Sepulchers was made safe might bee compelled against their wils to confirme the Resurrection of Christ that by and by followed 12 It was not necessary that the time wherein hee lay in the graue should in euery point bee answearable to the Type of IONAS but we are to know that Christ hasting as it were vnto the victorie the Scripture is wont by setting down a part for the whole to giue the name of some whole thing to the beginning and end thereof So Christ beeing put in the graue at the latter end of that
day which went before the Sabaoth lay in the graue the whole Sabboth according to the custome of the Iewes which account a naturall day from Euening to Euening and rose againe the beginning of the next which was the first daye of the weeke 13 Concerning this Article of the descension of Christ into Hell it is manifest that there is no mention made of either in the Nicene or in any other of the ancient creeds and RVFFINVS witnesseth that it was not read in the Church of Rome 14 No man therefore ought to wonder if some question be made of the meaning thereof 15 That the Creede which is called the Apostles was written by the Apostles themselues before they departed from Ierusalem euerie one of them bringing in his seueral Article it is a meere fabulous tale as the very number of these Articles do shew 16 Yet it is cleare that they were faithfullie and truely gathered out of the preaching of the Apostles acounted euen frō the most ancient time as a square a rule of faith 17 Now their opinion is verie probable who doe take these words he descended into Hel if this Article was at the first in the common creed expressed in so many words not for any distinct Article but for a summary comprehension of the last and lowest degree of Christes humiliation which should bee pointed out by the wordes of suffering crucifiyng death and burial as this kind of speach is somtimes in the Scriptures Metaphorically vsed for the lowest estate of anguish and dejection So that He suffered was dead buried and descended into Hell should be but one Article of faith 18 But who can beleeue that the Fathers of Nicene and so many Synods that afterward followed and the very Church of Rome it self would haue rashly blotted out this Article if it had bin written in so many words in the common Creed 19 Either of the two therefore must needs bee necessarie namelie that either this kinde of speach in that sense that wee haue spoken though familiar vnto the Hebrues was not yet receiued in all Churches as being ambiguous and not necessary seeing it was sufficiently vnderstood by the former and so by a little and a little grewe out of vse or that this Article also was then inserted into the common Creed when as their opinion which hath bene of ancient time had by degrees taken place who thought that the soule of our Sauiour Christ beeing separated from his bodie went into I know not what place where the Spirits of the beleeuing Fathers should haue their aboad 20 But this opinion though it hath bin of a long time receaued by a common and an olde growen error cannot bee confirmed any wise by any testimonie of the Euangelicall Historie but is manifestlie ouerthrown thereby seeing it is very apparant by the woordes of the Euangelists that the Spirite of Christ being departed out of his bodie was there receaued into whose hands hee committed it when hee gaue vppe the Ghost that is into the place of aeternall blessednes whereof speaking vnto the Theefe he said this day shalt thou be with me in Paradise 21 Nowe that there was any place allotted vnto the Spirits of the Fathers that departed before the incarnation of Christ whence afterward the Spirite of Christ comming thither indeed shuld bring them with him into heauen it can in no wise bee confirmed by any colourable testimonie of the Scriptures Neither would the Euangelists haue omitted any such thing in the storie of the passion of Christ But this opinion seemeth to arise partlie in that manye are written to haue risen either by Christ or with Christ partly out of the PSALME 16.8 which PETER citeth Act. 2.25 and out of two other places also of 1. PET. 3. wrongfullie interpreted 22 Out of this error arise two other that are more absurd the one of those who beeing ledde by the misvnderstanding of the words of PETER thought that the soule of Christ went indeed into Hell to the ende that as in bodie hee had preached the Gospell vpon earth vnto those that were liuing so also he should preach the said Gospel in his Spirit vnto the Spirites of those that were dead as though that after death there were any place left for preaching repentance 23 The other errour is of those who dreamed that the Spirite of Christ should goe vnto the soules of the damned that hee might there also suffer in his soule the paines ordained in hell for the damned as though that the soule of Christ whilest it was in his bodie did not beare those punishmentes for our sake as both that horrible agonie which hee sustained in the Garden and also that fearefull crie My God my God c. which vpon the Crosse made Heauen and earth to tremble doe beare witnesse or as though that speache It is finished wherein our whole hope consisteth were vntrue 24 But wee omitting the whole controuersie concerning the putting in or the blotting out of this Article do simplie vnderstand by the Descension of Christ into hell those things which Christ being made a curse for vs suffered in his soule for our sake in those torments especiallie which were so greeuous as nothing could be no not imagined more horrible 25 By the word DESCENSION therefore is not ment any remoouing from a higher place to a lower because that can properlie agree neither vnto the Deitie which is euery where nor vnto the bodie which of it selfe lay dead in the Graue neither vnto the soule which beeing commended vnto the Father was straight way in Paradise after it was separated from the body 26 Now the word HELL which in the Scripture is diuersly taken signifieth neither the Graue because that explanation should bee superfluous and obscure neither yet the place of the damned as it is cleare out of the former Principles 27 Therefore this Descension of Christ into Hel which had an ende at his death went before the Article of his buriall but yet it is placed after the same in the order of speach euen because it was thought meet to set downe in one tenor of speach whatsoeuer did belong to the humiliation of his body Defended by HILLARIE FANTRART an English-man of Guernzy PRINCIPLES CONCERNING THE RESVRRECTION OF IESVS CHRIST XLV 1 HItherto wee haue heard Christes combate with death wherein he might seeme to be ouercome by death because it so far preuailed against him as it threw his dead bodie into the graue 2 Now we are to speake of Christs victorie ouer death the beginning whereof was the preseruation of his dead bodie in the graue vncorrupted and that without the help of anie art of the Apothicarie 3 His full victorie manifested it selfe in the resurrection of his bodie seeing that life is directlye opposite vnto death 4 Now that onlie is said to rise again which lay down and therefore neither the Deitie nor the soule of Christ rose againe Yet notwithstanding the resurrection after a
way vnto the gift of repentance 15 PAVLE therefore did not sinne against the holie Ghost who persecuted Christ and his members whome he knew not 1. TIM 1. 16 Although this sinne bee voluntary yet it followeth not that euery sinne which is voluntarie and committed against the conscience is irremissible 17 But contrariwise although these sins are horrible whether they be committed of infirmitie or of malice yet are they forgiuen vnto those that repent as they were vnto DAVID PETER and others 18 The counsel of God concerning the saluation of the elect cannot be dissanulled and therefore the elect cannot be guilty of this sinne 19 Neither doe all the reprobate necessarie fall vnto this sin seeing originall sin is sufficient to condemne them 20 This sinne is placed in the heart of man and therefore seeing God is the searcher of the heart diligent heed is to bee taken least that being carried away with a preposterous zeale we rashly passe sentence against any in judgeing them to be guilty of this sinne 21 Yet are they to be seriouslie admonished who continue to shewe themselues disobedient vnto the admonitions and judgements of God least that being at the length hardened by the Lords just judgement they run headlong vnto this downe-fall Defended by IOHN HALBERIVS CORTRACENVS PRINCIPLES CONCERNING THE RESVRRECTION OF THE FLESH LXXX 1 THe rest of the Articles of our faith being hitherto sufficientlie handled two of them remaine yet to bee discussed namely the resurrection of the flesh and life euerlasting 2 Although the Sonne of God by taking vpon him our nature by dying and rising againe hath performed the parts of our saluation Although also he doth bestow that quickning Spirite of his vpon all those that trulie beleeue the Gospell It remaineth as yet notwithstanding that what hath bene performed in him who is our head be also performed in vs being his members 3 Hence must the faithfull learne both day and night to meditate vpon the marke and shutting vp of their happinesse and to bee continuallie desirous of the same in such sort as although they bee tossed in this worlde by diuers and daungerous stormes of temptation raised vp against them by the Deuill the Worlde and the Fleshe they may yet continue firme and immooue-able in faith and in the hope of the liuing GOD and of the Lord Iesus Christ 4 Euen as death entred into the world by the sinne of the first ADAM whence the necessitie of death did arise Euen so wee affirme that death is abollished in the saints and chaunged vnto aeternall life by the vertue of the latter ADAM that is Christ to the end that as Christ did first of all rise againe vnto that aeternall life So all the elect may rise by him vnto the same 5 Now death is by a naturall generation conuaied vnto all the posteritie of the first ADAM whereas aeternall life is by spirituall ingraffing into the second ADAM deriued vnto his members 6 In this respect is the name of ADAM attributed vnto Christ namely that as ADAM was the stocke of mankinde breathing out poison according vnto the deadlie nature So Christ is made by grace the root of all the Saints powring the juice of eternall life into his members Wee doe therefore condemne the Philosophers who drewe the cause of death not from sinne but from this Aixome in naturall Philosophie vz. whatsoeuer is compounded is subject vnto dissolution Much more doe wee detest the PELAGIANS who teach that sinne and therefore death did arise not from the deprauation of nature in ADAM but from the voluntarie imitation thereof the which errour PAVLE dooth ouerthrowe as by manie Argumentes so by this most clearelie in that Infants themselues also are subject vnto death 7 Although that all sinnes which are the cause of death are truly remitted vnto the beleeuers yet notwithstanding are they no lesse subject vnto death then the very wicked themselues and that for two causes First because that the roote of sinne which is called originall sinne is not vtterlie abollished in them in this life but is brought to an end by death For then doth the strife betweene the flesh and the Spirite cease Secondly because that vnlesse they did shake of this life they could neuer be partaker of that other life which they hope for 8 And therefore we holde that the faithfull are depriued of this life rather by the mercie of God calling them vnto that aeternall kingdom then because that death is the reward of sinne 9 And on the other side that the vnfaithful do not rise by vertue of the resurrection of Christ which is alwaies vnto saluation and is bestowed vpon his members but by the force of that curse of God whensoeuer thou shalt eat of the fruit hereof thou shalt die the death 10 For seeing this degree doth comprehend both the deathes but especially the second which is eternall it must needes be that the vnfaithfull also shall rise againe whereas otherwise their bodies except they should bee joyned again with their soules should escape eternal paines which is ment by the second death 11 The whole person of euery man wholie considered but not in part is said to rise again For as the body only is said to lie down so the same alone to speak properly shall rise againe Whereas the soule seeing by death it hath suffered no detriment in the essence thereof can bee sayd to rise again but metaphorically as when it is brought by the Spirite of Christ from the seruitude of sinne wherein it was dead and wherein it could not so much as thinke much lesse will or doe the things that are of God into that holie libertie which is the way vnto eternall life We do therfore condemne them who dream that the soules seperated from their bodies are a sleepe and that they shall arise togeather with the bodies And we doe also detest the opinion of HYMENEVS and PHILETVS who did not distinguishe the spirituall from the corporall resurrection 12 The Scripture declareth by manifest testimonies that the soules of the faithfull who die in the Lorde are receiued of christ into that eternal paradise situated aboue all heauens whervnto Christ did ascend and that they are there conuersant with Christ being partakers in their measure of blessednes and felicity wheras on the other side the word of GOD and the consideration of thinges that are contrary doe shew that the soules of the wicked are thrust into hell and there tormented in their manner 13 The same bodies that lay down shal rise but not in the same qualities as the verie same body of Christ which was crucified buried did arise but not hauing those qualities wherewith it was endued when it was crucified dead and buried Yet this is the difference in that the bodie of Christ felt no corruption and therefore did ouer-come the power and effect of death euen in the verie house of death But our bodies are deliuered from corruption which seemed
to haue bene able vtterlie to haue abolished them Wee doe therefore condemne those who dream that the soules hauing lost their former bodies by corruption shall assume other bodies in their steede 14 This change shall bee done at a moment in those whome Christ shall finde aliue at his second comming 15 The Axiome of the Philosophers that the generation of one thing is the corruption of an other hath no place in this matter and the similitude of PAVLE drawne from the seed sowen in the ground is not to be drawn anie farther than vnto the change of the quality 16 Wee affirme that the one and the selfe same man in number shal arise both in respect of his bodie which is his matter and also in respect of his forme that is of his soule which shall quicken the one and the selfe same bodie although by the retaking againe of the forme the person might in a nice sort seeme to be an other in number than it was before 17 By reason of this change of the qualities and not because the very bodilie quantity and circumscription are taken away for they are perpetuall circumstances or adjuncts of a bodie PAVLE doth affirme that the natural bodie is changed into a spirituall Great therfore is their errour and meerelie contrary vnto the Resurrection of the bodies who teach that the bodies are essentiallie changed by Resurrection into a spirituall nature For by this meanes death should so abolish the nature of the bodie as the Resurrection cold not restore the same and the analogie also betweene Christs Resurrection the resurrection of his members should be destroied 18 By this means furthermore the threatning of the punishments of that aeternal fire and paine should be altogether Allegoricall yea and after the resurrection both the godlie and the wicked shuld become some third spirit compact or braied together as it were of the natural spirit and the bodie accidentallie transformed into the nature either of the same or of a diuers spirit 19 But they doe verie greeuouslie erre who imagine that the bodie of Christ after his glorification which ensued vpon his Resurrection became not onelie of a spirituall nature which though it were graunted not to bee circumscribed in regard of quantitie yet they must needs yeild that the same is bounded within the propriety of the nature of it but also of a diuine seeing the Deitie alone is euerie where by a proprietie altogether vncommunicable vnto anie thing els Neither hath the Resurrection abolished the true bodilie humaine nature of Christ but the infirmities of his naturall bodie beeing laid aside God hath endued the same humane nature with most excellent supernaturall guifts 20 The qualities of the bodies beeing glorified cannot be knowne vnto vs while we are in this life neither are we curiouslie to enquire of them Yet may it be gathered by the woordes of Christ comparing the Saincts vnto the brightnesse of the Sunne and affirming them to be aequall with the Angels by the storie of the Resurrection and Ascension of Christ also out of the first to the CORINTH and both the Epistles of PAVLE to the THESSALONIANS that besides their incorruption they shall bee also bright or shining and of a more refined quick substance than now they are 21 Of the contrarie side it may in some sort be gathered how horrible and fearefull the state shall be of those men who are to be adjudged vnto the secōd death which is the euerlasting curse of God Seeing their soules shall therefore neuer bee seperated from their bodies euen because that their vnspeakable torments may be aeternall Defended by ABEL BARRERIVS a Gascoigne PRINCIPLES CONCERNING ETERNALL LYFE LXXXI 1 THe Article concerning the Resurrection of the flesh being handled at large in the former principles we are now at the length come to the exposition of that which is touching Aeternall life 2 This Article is therefore set last in the belief because it is the end and shutting vp of all those things which are there propounded vnto vs to be beleeued 3 We make life in this place to be that power and facultie whereby the soule doth not onelie moue it self but doth also giue motion sense vnto the body and this latter effect thereof in this life doth PAVL cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is naturall as being applied vnto the vse of this present life of which sort also was the life of ADAM before his fall although it was neither subject vnto mortalitie neither vnto those things which tend vnto death as he was after his fal But the soule being againe ioyned to the bodie shall both moue it self by a farre more excellent power and shall also quicken the bodie in a far diuers sort from that naturall life which shall be done away namelie by a spirituall life and aequall vnto the Angels as also the verie bodie shall rise again endued with far more excellent qualities whervpon it was called of PAVLE a spirituall bodie not in regard of the substance but of the qualities thereof 4 To liue therfore the etetnall life is to be in that state wherein the elect being after the blessed resurrection most fully joyned with Christ their head shal know God in heauen together with the Angels after a manner altogether vnknowne vnto vs at this day enjoy his prescence and glorifie him eternally We do therfore justlie condemne the error of the CHILIASTES 5 By the worde ETERNAL in this place we vnderstand that which hath a beginning but neuer shall haue an end 6 Touching curious and difficult questions as concerning the sight of God which we are to haue in the life to come and such like wee thinke meete to omitte them because it is sufficient for vs to knowe that God hath prepared for vs those thinges which neither eie hath seene eare hath heard nor enterd into the hart of man 7 The Author of that life is God who freely bestoweth the same vpon those whome of his meere mercie he hath chosen in Christ before the foundation of the world from whome as from the head this blessed immortallitie dooth flowe in a most full sorte into his members that are joyned vnto him 8 For the foundation both of our resurrection vnto life and also of that eternall life is that resurrection and glory of Christ our head because hee is the first fruites of the rising from the deade of those for whome hee prayed that they should be there where he is 9 That life therfore is not without respect generally bestowed vpon all men but only vpō the elect as being those who onelie are found in Christ according vnto that saying of PAVL ROM 11. The elect haue obtained it the rest are hardened and according vnto that voice of Christ Come yea blessed of my Father 10 This blessed immortallitie shal be common in deed vnto all the elect but not in the same measure as it may be probablie gathered by the consideration of the contrarie
vtterly denied that there were anie angels And ORIGEN likewise who with PLATO affirmed that those spirituall minds as often as they offended were fallen and thrust into bodies APELLES the heretick also who said that the bodies which the Angels tooke vpon them were neuer created and LACTANTIVS FIRMIANVS who dreamed that Angels were not presentlie at the beginning of the world appointed to guide and protect man In summe wee condemne all those who either make them coaeternall with God or attribute vnto them the worke of the Creation as did SIMON MAGVS CERINTHVS SATVRNINIVS and CARPOCRATES Defended by IOHN IAMES COLER of Tigurine PRINCIPLES CONCERNING MAN XII 1 SEing that man is the most excellent of all the visible workes of God for whose cause next vnto Gods all other things were created we holde it a matter belonging vnto a Diuine to entreat of the nature of Man 2 Man is neither the bodie nor the soule seuerallie considered but composed of both that is of soule and bodie joined together by a most straight and most louing band 3 The truth of Gods worde doeth witnes that there was but one man created at the first who was to bee the originall of all other men And so all those that proceded from him should be tyed together by a common bond of blood Wee doe then reject the opinion of such Philosophers as haue denied one certaine man to haue had his beginning first of all other 4 The bodie of that first man was formed by God of the dust of the earth that is as wee interprete it of the foure elements that it should not be a graue of the soule as PLATO thought but a most excellent and a most meete instrument to performe the faculties of the minde 5 Now in respect that this bodie was made of qualities repugnant one to the other it was mortall in the first creation of it for repugnancie or discord is the authour of dissolution yet by the appointment of God it was made immortall that it should be the habitation of the immortall soule but after the entrance of sinne into the worlde it returned vnto the former necessitie of mortality The PELAGIANS therefore do erre in holding that the bodies of men were naturallie subject vnto death and in attributing the cause of death to be onely the discord of the contrary qualities Other points that belong vnto the frame and beautie of mans body we leaue to be discussed by naturall Philosophers and phisitians As also manie things that they teach concerning the powers of the soule becaus we think it meet that we containe our selues within the bonds of diuinitie And now we will speak of the essence of the soule 6 The essence of the soule can scarce be knowne for it is not to bee perceaued by the instrument of any the senses of our bodies yet by the faculties and operations of it it doth in a sort open it selfe vnto vs. And therefore it is vsuallie described and pointed out after this plaine maner 7 The soule of man is an essence created according vnto the image of God infused into the bodie that man cōsisting both of bodie and soule should be capable to know and glorifie God 8 The soule of man is properlie trulie called a soule for that facultie which is in beasts and plants is by reason of the scarcity of words so called of the Latines For seeing the same doth not subsist of it self that it is nothing els but a power arysing out of the properties of the matter forme it scant retaineth the name of a being much lesse deserueth to be called a soule 9 The soule of man is of a spirituall and not of a bodily nature subsisting by it selfe not vnaduisedlie made of moates not a fire or anie other of the foure elementes or yet anie thing compact of the elementes not any number not an harmony not any facultie brought forth out of the matter brieflie not anie part cut as it were out of the Deitie but wiselie created of nothing after a manner vnknowne vnto vs by God who woorketh most freely 10 Now although it hath a beginning yet doeth it remain immortal not onlie because of it owne substance it is vncompounded and voide of al contrarieties and bodilie accidents but especiallie in asmuch as it is so created of God that of it selfe it can liue exist and continue for euer And it doth rather afforde life vnto the bodie than deriue it from the same The which wee doe beleeue in asmuch as it is proued vnto vs by the most sure testimonies of the holy scriptures rather then because it is demonstrated by philosophicall reasons Wee condemne therefore the MANICHAEES GNOSTICKES and PRISCILLIANISTS who haue said that the soule was of a double nature whereof the one was from a good beginning vz. a good God The other from an euill The SELEVCIANES HERMINIANES PROCLIANES who held that the soule was not made by God but by Angels The LVCIFERIANES and TERTVLLIANISTS who were of opinion that it was a bodilie substance and such as could fall off or be shelled from the bodie and remooue from one bodie to an other The ARABIANES and the NAZARITES who thought it mortall the ORIGENISTS who judged that all soules shoulde aeternallye liue in heauen and the APOLLINARISTS whose opinion was that one soule was begotten of another 11 Neither is the soule of the same nature and sort that the Angels are as ORIGEN thought who made onlie an accidentall and not a substantiall difference between Angels and the soules of men Now that essentiall difference although it cannot be easilie knowne is yet in some sort perceaued by this adjunct vz. that Angels can not be ordinarilie joined vnto bodies wheras the soules may Now the soule is also not onelie the first mouer of the bodie but euen the verie cheef and especiall forme of a man whereby first of all and of it selfe A man is that which hee is and for whose cause the bodie is so framed as it is to the ende that a most honorable lodging should be prepared for a most honorable ghuest 12 The soules of all men are not one as THEMISTIVS and the followers of AVERROIS thought but of euerie particuler man there is a perticular soule which can as naked and bare formes consist and remaine when they are seuered from the bodie as in deed they do for a time when as they being out of the bodie do expect the aeternall and indissoluble conjunction that they are to haue with the same 13 And seing that the form of euerie thing doth not onlie make vp the whole but also euery part thereof and no part can effect the office thereof except the forme bee present and seeing when the same departeth it ceaseth from doing wee do defend that common opinion out of AVGVSTINE vz. that the soule is whollie in the whole and whollie in euery part Although there be this diuersitie of the being of it in the whole and in the
God and wee say that we cannot by our owne strength prepare any way for vs to come vnto God but that if wee will come vnto him he must draw vs. 10 It must needs be therefore that hee must first regenerate vs and make vs the sonnes of God and new creatures In which worke we are not co-workers with God but meerelie such as stand still while he worketh that wee may be wrought vpon and reformed by him euen as we were at the first created by him without anye helpe of ours 11 Nowe after regeneration wee are by faith drawne from death vnto life and to will is present with vs but so as wee are compassed about with manie hinderances by reason of the stings of sinne and the flesh in vs which are not vtterlie done away yet wee begin to bee co-workers with God and wee are so wrought vpon as wee also doe work And we shall then whollie obey him and stick vnto him euen when our full restitution beeing wrought wee shall enjoy that blessed and heauenly life 12. The discourse concerning voluntarie changeable and immutable thinges we thought meete to bee seuered from the quaestion of Free-will and placed in the doctrine of Gods prouidence Defended by FRANCES BVEFETIVS of Angiers PRINCIPLES CONCERNING SINNE XVII 1 THe estate wherevnto both ADAM and all his posteritie did fall is contrarie vnto that integritie wherein he was created at the first 2 For whereas the nature of man was then such as hee could haue liued according vnto the vpright and aeternall law which is nothing els but the will of God Sin hath brought him nowe to that passe that hee doth of a set purpose disobay the same 3 Sinne is not a bare want or priuation of good but a swaruing from the will of God 4 And wee thinke that it may bee thus fitlie defined Namely that it is whatsoeuer is against the law and will of God 5 For the force of sinne dooth not depend vppon the breach of some humaine constitution but vpon the transgression of Gods will onelie And therfore the definition of the Philosophers is most vnperfect who account sinne to be that onely which is repugnant vnto reason For reason it selfe can doe nothing els but go astray vntill it be lightned by the light of God The Libertines also are to bee condemned who make that onely to be sinne which a man 's owne conscience thinketh to be sinfull 6 The seat or subject of sinne is the verie soule it selfe that is the reason and the will For the former of these being ignorant of that which it should know or els ruling amisse as well in commanding as in forbidding hath sinne cleauing vnto it And the latter either when it willeth amisse that which it ought not to will or when it willeth not that which it ought to be desirous of sinneth The bodie is onelie the instrument of the soule in sinning 7 Some of the causes of sinne are inward as the will which before sinne came was in ADAM onely mutable But after sinne as well in him as in his posteritie was both mutable and corrupt Some outwarde as the Deuill and the diuerse objects that are laied before vs. 8 But as concerning the Lord hee in no wise can bee thought the Author of sinne who is so farre from turning men from himselfe that hee rather seeketh to conuert all men vnto himselfe as vnto the onely true and perfect end Yet hee is said to make them to doe that which is sinfull when he doth not restraine them from sinning the which whole worke is onelie to bee ascribed vnto his wisedome and justice We do condemne then the MANICHAEES the VELENTINIANS the SELEVTIANS c. who affirmed that sinne proceedeth from God 9 The effect and wages of sinne is death and that aeternally because it is committed against him who is aeternall and infinite That distinction of sinne then into mortall and veniall is improper saue onelie in the diuerse respects of the elect and the reprobate For vnto the elect all sinnes are veniall through Christ But vnto the reprobates there are no sins but they are mortall And it is manifest that the PELAGIANS doe erre when they say that death is natural vnto the bodie 10 Yet for all this we thinke not all sinnes to be equal in that sence that the Stoicks did But wee acknowledge certaine degrees in them according vnto the diuersitie of their objects and circumstances yet the originall corruption and guilt is alike aequall in all men Seeing all men are alike the sinfull sinnes of sinfull ADAM Defended by STEPHEN BLOIVS of Augiers PRINCIPLES CONCERNING THE DIVISION OF SINNE XVIII SEING WE HAVE SPOKEN OF SINNE in generall now we will deale with the same in speciall 1 THe principall sorts of sinnes are named two vz. Originall and Actuall which notwithstanding are rather issuing then disagreeing the one from the other for the one is as it were the cause and the root the other as the fruit and effect 2 Originall sinne is somtimes called absolutelie sinne Otherwhile flesh olde and first ADAM the sinne of nature concupiscence the lusts of the fleshe the lawe of the members the heart of man c. 3 And it may be thus fitlie defined namely an infection deriued from ADAM vnto all mankind 4 The subject wherevnto it cleaueth is not onelie the bodie but euen the soule also For whole man euery part of him is altogether corrupted and the powers and actions as well the superiour as the inferiour both of bodie and soule are polluted whence it commeth that in the affection and wil all things are depraued and peruerted and in the reason it selfe there is nothing but blindnes the ignorance and hatred of God 5 Now although the soule which is not taken from Adā but immediatlie created by God may seme to be voyd of this infectiō and that it seemeth not meet that the sins of the Fathers should be punished in the Children yet seeing ADAM is considered not onlie as some particuler man but as the beginning whēce al mākind did issue in whome also were all the gifts that were to bee bestowed vpon the whole ofspring he by his sinne lost them both to himself and vnto all men that proceed from him who are now in that only respect that they are and do resemble the image of ADAM hatefull vnto God Wee doe condemne therefore the PELLAGIANS who held that men were sinners not by birth but onely by immitation 6 In all men Christ onely excepted there is the same originall sinne and it hath spread it selfe alike vppon all men Neither are there any diuerse sorts of originall sins The Papists then doe erre who do except others besides Christ from originall sinne as the virgin Mary 7 There are two effectes of originall sinne the guilt or the offence whereby all men euen infants which yet haue committed no actuall sinne are made subject vnto Gods wrath and both deathes and also the want and priuation of
of effectuall Regeneration doth teach comfort raise and confirme vs in all our conflictes against Sathan ◅ill wee obtaine the crowne which is giuen of free gift though vnto these onely that do lawfully striue and ouercome Defended by HILARIVS FANTRAT an English-man of Guernzie PRINCIPLES CONCERNING MANS IVSTIFICATION IN THE SIGHT OF GOD. XXIIII 1 THat we may haue a sure foundation of aeternall life and may worship God in this life with a quiet conscience the doctrine of mans justification in the presence of God is very necessary 2 Iustification therefore is a free imputation of righteousnes made of God by and for Christ to saluation vnto euery one that beleeueth 3 But in asmuch as God is exceedingly mercifull and exceedinglie just and that his mercie doth not abolish his justice which remaineth vnviolated it behooued that his justice shuld be fullie satisfied before such time as he could poure forth his mercie vpon mankind and therefore that Christ should be God and man 4 For he who is onelie man cannot be able to sustaine the wrath of God nor on the other side hee who is onelie God because that God can bee subject vnto no kinde of suffering 5 Therefore God the Father beeing drawen in mercie woulde haue his onelye begotten Sonne at the appointed time to become true man without any confusion or mingling of the natures might reconcile men vnto God 6 The efficient cause therefore of the righteousnes imputed vnto vs is the mercie of God the Father and his free loue towards vs for he it is that saueth and justifieth 7 The materiall cause is Christ crucified and risen for vs where three thinges come to bee considered the one whereof consisteth in the punishments whereby hee hath most fullie satisfied for all our sinnes The other standeth in his obedience the fulfilling of the whole lawe by him for vs the third is the most perfect repairing and integritie of our nature in the flesh which Christ tooke vpon him wherby the filthines of our nature is couered that it commeth not into the sight of God 8 The formall cause is the verie imputation of Christs righteousnes by meanes whereof we are accounted to be freed from sinne just holie and heires of aeternall life 9 The instrumentall is of two sortes the one in respect of God that justifieth which is Christ himselfe the other in respect of vs that lay holde vpon imputation of righteousnes and the same is faith imbracing firmely the promises of the grace of God in Christ 10 The finall likewise is two-folde the one in respect of GOD and that is that hee might declare his righteousnes vnto men by partaking the same with them and also the glorye of his name the which hee maketh more cleare in the vessels of mercie the other in respect of vs that wee may at the length enjoy indeed that life which is laied vp for vs in the Heauens which now we possesse by hope onely 11 The effect inhaerent in vs as in a subject is that newe qualitie which is called inhaerent righteousnes or regeneration which in no wise doth absolue vs in the presence of God but is onely a most sure witnes of our engraffing into Christ and therefore of our free absolution in him 12 This righteousnes seeing it cannot bee giuen vnto anie saue onely vnto the elect by faith hath annexed vnto it the gift of perseuerance although by their fault it seemeth sometimes to be ceased 13 Whence we gather that they who haue bene once endued by God with this righteousnes can neuer fal away from his grace and as for them that shall neuer bee partakers heereof they shall perish for euer We do therefore condemne those that gaine-say this Doctrine I The LIBERTINES and the EPICVRES who when they heare that man is not justified by workes nor by his owne righteousnes but by the righteousnes of another namelie by the righteousnes of Christ imputed by faith casting off all care of good workes haue endeuoured and daily do labour to bring a kinde of prophane and godles security ◠into the Church II The PAPISTS who denie that wee are justified by Faith onlie but do attribute part of our justification vnto workes and such works as are meritorious III OSIANDER who held that man was justified by the essentiall righteousnes of God Defended by WILLIAM QVARCINVS Tarbiensis PRINCIPLES CONCERNING SANCTIFICATION XXIIII SEING THE EFFECT OF FAITH IS twofold Iustification and Sanctification it followeth that hauing spoken of the former we adioyn the latter vnto it 1 HEre first of al we do especiallie distinguish Sanctification whereof we are now to speak from that most perfite integritie which in Christ is imputed vnto vs as the effect is to be seuered from the cause and the fruit from the tree 2 To expresse this wherof we now speake there do occurre manie diuerse names in the holie Scriptures as are these especiallie in the new testament Sanctification regeneration newnes of life Baptisme taken passiuely Spirite mortification of the olde man and the quickning of the newe with other the like phrases which would be too long to be heere recited 3 Sanctification in this place we describe to be an effect proceding frō the holy Ghost working in the minds of the faithfull wherby by a little a litle euen vnto the end of this life as the naturall corruption is purged so the image of God is repaired in vs vntill after death it be perfitely finished in the other world 4 This guift as also all others which it bestoweth vpon vs dooth the holie Ghost whollie drawe from Christ in whome the Scripture giueth vs speciallie to consider in his death buriall and resurrection the subduing of that originall corruption of ours which was imputed vnto him whence it commeth to passe that wee deuide our whole sanctification into these three members mortification buriall of the old man and the rising againe of the new 5 The mortification of the olde man wee call the effect of that spirituall and most powerfull application of the death of Christ wherby our corruption receaueth a deaths wound so that it is no more so powerful to stirre vp in our minds wicked motions such as are contrary vnto Gods will 6 The burying of the olde man is also an effect of the spirituall application of Christs buriall whereby our olde man being alreadie wounded by that deadly stroke dieth by little and little vntill at the length after the death of this bodie it be brought to nothing For as the buriall of the bodie is a going forward of death so also the burying of the olde man is nothing els but a continuance still proceeding further and further of that mortification which went before 7 The raising againe of the new man is also an effect of the spiritual aplication of the resurrection of Christ wherby it commeth to passe that the new man is raised vp in vs that is that the qualities of our minde to wit our
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
that hee who hath done the deede may be safe from the kins-men and friends of him that is slaine and also that men may euery way learne to detest murther 15 If it be not lawfull for a man to slay his neighbour much more is it vnlawfull for him to kill himself 16 Seeing the Lawe is spirituall that is dooth not respect the outward fact onelie but also the verie conscience this inhibition reacheth farther before God his tribunal than before mans judgement seat Therefore they onelye are not guiltie of the breach of this precept who haue in deed shed the blood of their neighbour or hurt his body but euen those that haue but once thought of the slaughter of their brother thogh their wil consented not therto 17 Yea and the very affections themselues that would carie vs vnto slaughter if they were not restrained are accounted for no better then murther in the preseÌ„ce of God of this sort euen by the testimony of our Sauiour Christ himself is anger any wise vttered hard speeches or the hatred conceaued against our neighbour Defended by IOSIAS DORTELLIVS Castridunensis PRINCIPLES VPPON THE SEAVENTH COMMANDEMENT OF GODS LAVVE XXXVI 1 SEeing wee haue dealt in the sixt commandement concerning the preseruation of mans life which is the foundation of this commaundement and the rest that followe for they who were not in this life should neede neither marriage nor riches nor the estimation of their good name and that next vnto the care of our life nothing is more to be regarded then mariage the commandement concerning the same is justlie adjoyned next vnto the former 2 The reason of this commandement as of the former is three-fold Diuine Naturall and Politicke or Ciuill 3 Diuine because God who himselfe is holie and that chastitie is part of holines will haue vs therefore to liue chastly 4 Natural because that seeing the conjunction of male and Fe-male is drawen from the very fountaine of nature it behooueth the same to bee pure holye and voyde of all vncleannes and therefore there was neuer any nation who at the least by the testimonie of their conscience haue not condemned wandering and disordered copulation of men and women and approoue marriage 5 Politicke because it is behoofull for the Common-welth that families shuld be distinguished that bastards should not be taken in stead of true and natural Children and Citizens to be short that peace and concord should not be broken all which would be disordered if men were suffered to pollute themselues in wandring and disordered conjunction 6 In this commandement by setting down the part for the whole is forbidden all copulation of men and women out of marriage and also al prouocation of lust Of vnlawfull copulation there are fiue sorts Incest Whordome Fornication adulterie and copulation against nature 7 Incest is the conjunction of kinsfolkes or alies which in the degree and order of generation is forbidden both by the lawe of honesty which is commonly called publick and also by the lawe of God Now with these degrees can no mortal man dispence Detestable therefore is the Pope who claimeth vnto him selfe the power to dispence at his pleasure with these degrees Neither doeth it anie waies make for him that in the first ages men maried their owne sisters wherevnto they were enforced by necessitie when as yet mankinde was not multiplied and seeing it was the pleasure of God that from one male one female al mankind should be deriued it was necessarilie vnderstood that he did ordaine the conjunction of Brethren and Sisters to be then lawful But this ocasion ceasing it is manifest that he would not haue that custome to be accounted as a law 8 Whoordome is the copulation of a man with a harlot which the law of God forbiddeth by the same reason that it doth al other conjunction out of mariage for in all vnlawfull copulations men sinn against their own bodies and violate the temple of the holie Ghost Therfore of al other men they are most detestable who think that to avoid the greater danger publicke stewes may bee allowed 9 Fornication is committed when an vnmaried man medleth with a maide or a widowe out of marriage 10 Adulterie is when as the bedde of marriage which ought to be of one man with one woman is defiled either by the husband or by the wife Polygamie therfore or the hauing of more wiues then on although it was a long time tollerated amongst the auncient Fathers yet was it neuer lawefull either by the testimonie of the conscience or in the presence of God Neither did God ever allowe diuorcements saue onelie in the case of Adulterie 11 Now if any man shall adjoyne force vnto any such vnlawefull copulation there is no doubt but hee sinneth more grieuouslie 12 Conjunction against nature is when as either male with male or female with female doe in a brutish kinde of furie and such as nature it selfe abhorreth burne in lust on towardes an other Or when as they pollute themselues with beasts being a wickednes most abhominable and not to be named 13 This commandement doth belong vnto all of what age sexe or state soever they be 14 God who is the only searcher of the hart and doth abhorre all pollution in what parte soeuer of the soule or of the bodie it doth appeare forbiddeth vnto vs in this commandement not onelie these outwarde sinnes but also the inwarde and such as are preparations vnto lust 15 God therfore doth here especiallie forbid the mind within to burne with lust and even that in our eies hands or any other behauior jesture of our body there be nothing that may sauor of wantonnes and vnshamefastnes to be briefe all filthy speaking and all wanton writinges and vndecent pictures are here forbidden by the Lord. 16 The Magistrate seeing the breach of this commandement doth most grieuouslie anoy the societie of man is to punish the offenders heerein according vnto the greatnes of their faultes neither can it be justlie doubted but that incest adulterie rauishing and copulation against nature doe deserue death even by the law of nations 17 The Lord forbidding all vncleannes in this commandement doth on the contrary commaunde that wee leade all the partes of our liues in Chastitie and shamefastnes 18 And therefore they who are not soe farre endued with the guift of Chastitie but that they burne are bound to marie and husbands are to vse the remedie of marriage in all moderation and honestie The vowe of Chastitie therfore is to bee condemned both as being most vnagreeable vnto the lawe of God and nature and also most rashlie neither doth it binde the conscience of any man Defended by IOHN Râ—E of Normandie PRINCIPLES VPON THE EIGHT COMMANDEMENT OF GODS LAVVE XXXVII 1 IN the two former commandements care was had of the preseruation of mans societie as far as it belonged vnto the very persons themselues In this Comdement God requireth the maintenaunce of their goods
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
spirituall drinke 12 Further if Christ were corporally present he should be eaten without respect both of the badde and the good which is impossible For to eat the flesh of Christ is to beleeue in Christ to be joyned with Christ and to be drawen from death vnto life which can by no meanes agree vnto the wicked 13 For they as AVGVSTINE saith do onely receiue the bread of the Lorde but not the bread which is the Lorde which bread is also vnto them not a sign of Christs bodie but meerely bread euen as the Sacrifice of the wicked are by the Prophet HOSEAH not called sacrifice but only flesh Yet doth GOD justlie punish in them the contempt of his grace offered 14 Againe seeing the question in this point is onelie touching the soule and the feeding thereof to offer a corporall thing therevnto is to bee ignorant of the nature of things and to mingle heauenly and earthly things togeather seing that eating of Christs bodie with the mouth if it could be possiblie done could not reach vnto the soule but onely vnto the bodie And as the blood of Christ doth not wash them that are corporallie dipped thereunto the which thing might haue come to passe vnto the very Iews that tormented him But those who apprehend the force and efficacie thereof by true faith for they eat his bodie and drinke his blood who spiritually yet not by imagination but truly as hath bin said apprehend him as he is giuen vnto vs of the Father 15 Last of all Consubstantiation cannot be established by the woordes of the institution For Christ did not say Heere is my bodie that is in vnder or with the bread but this is that is this bread is my bodie And it were absurd to say that Christ who reached the bread vnto his Disciples was corporally in vnder and with that bread 16 Now the similitude of Iron beeing red hotte of an infant lying in his swathes of wine contained in the vessel are so grosse that they need no confutation for these conjunctions are natural wherby new qualities are aplied vnto bodies substances are joined vnto substances wheras al things in the Supper ar supernatural depēding vpon the institution of Christ Yea and that supernatural conjunction whereby the Deitie of Christ is personally vnited vnto his humanitie can haue no place in this argument nor yet that miraculous conjunction whereby GOD taking vpon him certain visible formes did manifest himself vnto some It followeth then that this compulation is Sacramentall whereby the signes and the things signified wholie remaining the Sacraments are that truly which they are said to be 17 The rest of the proppes of Transubstantiation being of the same strength with the former wee reject as making no account of them togeather with Consubstantiation it selfe adjoyning the saying of IRENAEVS that they who will not know the truth are forced to allowe of many falshoods Defended by MOSES RICOTERIVS a Gascoigne PRINCIPLES TOVCHING THE INVOCATION OF GODS NAME LXIII WEE HAVE DONE WITH THE WORDE and the Sacraments being the two markes of the Church wherevnto seeing Praier or the inuocation of Gods name is inseparablie ioyned it is conuenient that in this place we deale therewith 1 THe inuocation of God is an ardent affection bent towards God whereby we do both craue and exspect of God onely for Christ his sake spirituall and corporall blessings according vnto his commaundement and promises and also doe giue thanks vnto him for blessings receiued 2 The same is necessarie vnto all Christians that are come to yeares First because it is that especiall worshippe of God which the couenaunt of grace doth require of vs Next because this is the meanes whereby God will haue his elect to obtaine and keepe the grace of the holy Spirit and all the rest of his benefites Brieflie it is a testimony of Gods couenant in our hearts For whosoeuer doe call vppon the name of God they are indued with the Spirite of the adoption of Children and receiued into the couenant of God 3 True inuocation ariseth first from the true feeling of our wants the knowledge of the sufficiency of God and vpon the promise of being hard which is apprehended by faith 4 Inuocation is due onely vnto GOD the Father the Sonne and the holie Ghost both because hee alone is the onelie Authour of all good things and also because that to bee able to heare-and heale all that call vpon him in all places belongeth vnto none saue onely vnto the omnipotent God 5 Now whereas no man is worthie to present himselfe in the presence of God the heauenlie Father to the ende that he might driue away from vs all shamefastnes feare hath giuen vs the onely Mediator in whome alone he doth looke vpon vs as beeing reconciled and heareth our prayers Now the holy Ghost is he who giueth vs the true contrition of the heart and true faith in him vpon whome we call and doth inwardlie teach vs what wee ought to pray so that we doe call vpon the Father in the name of the Son by the holy Ghost 6 Neither of the three persons of the Deity therfore is to be omitted in true praier though they bee not alwaies distinctlie named but wee may sometimes call vpon God simplie and sometimes direct our praiers vnto the father sometimes vnto the Sonne and sometimes vnto the holie Ghost 7 By the intercession of Christ with the father is ment not any praiers proceeding in some maner of gesture from him now in heauen on our behalfe but the price of that redemption of his wherevpon when the Father looketh hee heareth his and also this namely that when wee call vppon the Father in his name hee in some sort doth offer our praiers according vnto the tender care whereby he is euen now vnspeakablie affected towards his members yet after his owne manner which is altogeather vnsearchable vnto vs. 8 Seeing Christ doth make intercession for vs and with vs in such sort as we haue spoken we holde that the praiers of the faithfull are alwaies acceptable vnto God thogh he doth neither alwais giue vnto vs that which we rightly ask nor at the time wherein we aske 9 And seing our praiers are to be framed according vnto the rule of Gods word we may simply without exception aske those thinges which God hath simplie and without exception promised vnto vs as the increase of faith the strength of the Spirite against temptations remission of sinnes and such like All other things not specially expressed as the deliuery from this or that danger and such like are to be desired with exception namely as farre as it bee expedient for Gods glory according as and also when hee thinketh meet who onely knoweth what is expedient to be granted vnto vs. 10 The father hath deliuered vnto vs by his deare son a most perfect generall forme of praier yet are we not tied vnto the very words thereof 11 The chiefe end
5 The principall and chief end therefore of the holie Ministerie in respect of saluation was alwaies one namelie the laying open of Gods goodnes touching the saluatiō of men by meanes of the free couenant made in Christ onelie who both before and vnder the rudiments of the Law was shadowed and manifested in deed in the fulnesse of time 6 Yet of this holie ministerie both before and vnder the law there were three generall parts namely to teach to sacrifice to blesse as might be shewed by many testimonies of the scripture vnder the name of sacrifice we vnderstand all sorts of rites as vnder the name of blessing wee containe publike prayers 7 Of the holy doctrine there haue beene two kindes namely the law denouncing judgement and death the Gospell offering life freelie giuen vnto the repentant 8 Yet is it not properlie the lawe but the transgression thereof that doth kill 9 The Legall ceremonies were certaine appurtenances both of the law and the Gospell wherin as in a glasse were to be seene though in a contrary regard both the cursse of the law and also the blessing of the Gospell 11 The ministery of Moses notwithstanding compared with the ministery of the Gospell is for three causes called the ministery of death The one because that the lawe written was giuē by Moses whereby death was more manifestly layde before the eyes of sinners then euer before 12 The other because Moses did labor much more in setting downe the Lawe then in opening the promises of the Gospell that men might learne by the terrors thereof to frame thē-selues vnto the receiuing of perfecter things that were to be manifested at the time appointed and not place the hope of saluation in these rites Thirdly because the Lawe indeed dooth point out the disease that bringeth death but doth not heale it yea rather encrease the same through our falt in that it requireth of vs the execution of the Commandements and giueth vs not abilitie to performe them 12 But in the Gospell the picture whereof in a sorte was that externall worshippe of the Lawe God giueth by his holy spirite the abilitie to performe the promise of the same that is the power to repent and belieue And therefore the preaching of the Gospell is called the spirite ingraffed in our heartes but the Lawe is tearmed the dead letter that is a dead writing engrauen in Tables of Stone 13 Wherefore the Ministery not onely of the olde but also of the newe Testament was ordained not by men but by the Lord who both instructed and also called both the Patriarches and also Moses Aaron to exercise the same and afterwarde declared to Moses the rule and the forme thereof as hee would haue it executed among his people wherevnto it was not lawefull to adde or to detract any thing 14 And because the Lord fore-sawe the negligence and the wickednes of the Priests hee did therefore ordaine in the auncient Church both before and vnder the lawe not onely an ordinary which vnder the lawe was especiallie assigned vnto the Tribe of Leuy but also an extraordinary that is a Propheticall ministerie vnto whome the Priests and Kings themselues were to yeld obedience and whose office was to teach the whole people partly by a more exquisite exposition of the lawe and partly by terrifiyng the disobedient by fearfull Reuelationes of Gods judgments and comforting the godlie by most louing promises 15 Their ministerie was extraordinarie for although there were certaine colledges of Prophets when and as often as it pleased God yet were they not apointed by man neither did they leane vpon any ordinarie calling Briefly God did enspire with his Spirite whome it pleased him respecting therein neither sex nor calling 16 Both these Ministeries did the Lorde promise vnto his people by MOSES and withall shewed how false Prophets whome the people were to take heede of might bee discerned from the true whome they were to heare 17 The Lord ordained this Ministerie of men not that he was compelled thereto by any necessitie but that therby he regarded mans infirmitie 18 Yet he neuer vsed it in such sort as hee would giue his owne glorie therevnto that is the authoritie to performe those thinges which the diuine power alone bringeth to passe but he effecteth externall things onely by his Ministerie performing those thinges by his owne inward power alone which were declared vnto the senses of the hearers by the outward ministerie of men 19 Therefore hee performeth what he thinkeh good inwardlie in the vnderstanding and will of man when and as often as it pleaseth him even without the externall ministerie but he who ever neglecteth the ordinarie ministerie or by vnbeleefe doth seuere the inwarde force from the outwarde administration that man tempteth God sheweth himself vnworthie of his grace But as for those that any wise ascribe the proper worke of God vnto the ministerie of men they are to bee accounted meere superstitious and even plaine Idolators Defended by ARON CAPEL an English-man of London PRINCIPLES TOVCHING THE MINISTERS OF THE WORDE VNDER THE GOSPEL LXXIII 1 BEcause God by means of his Ministers from the beginning of the world vnto this day hath with the word of life sustained man being fallen the order both of time and doctrine requireth that seeing we haue in the former Principles spoken of the Ministerie which God ordained in his Church both before and after the law We now deale with that Ministery which Christ after the abolishing of the law appointed in these last times to be in the Christian Church 2 And to the end that the summe and the truth of the whole matter may be more clearely set downe we affirme first of all that there are three sortes of Ecclesiasticall functions to be gathered out of the holie Scriptures For some doe attend vpon the preaching of the word of which sort were Apostles prophets Euangelists and at this day Pastors and Teachers Others haue the ouersight of the gathering and right distribution of the Church goods The third sort doe watch ouer the manners of men in preuenting offences and preseruing the right gouernement of the Church 3 Christ therefore as the Son and the soueraigne Lord and gouernor of his Fathers house did not only perfectlie set downe the doctrine of the couenant but also declared by what callings hee would haue his Fathers house that is the Church to be gouerned 4 And therefore he himselfe as PAVLE saith gaue for the worke of the Ministerie and the knitting togeather of the Saints some Apostles some Prophets some Euangelists some Pastors and Teachers 5 Neither is it to bee inferred either that all these callings were ordained to bee perpetually in the Church or yet on the other side that all of them were to continue but onely for a time 6 Now all these names as also the name of Elders and Deacons are sometimes in a general signification attributed vnto al those who haue the ministery of
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