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
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
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
monstruous disorders and wee accounte them for such constitutions as vnto whome no obedience is to bee yeelded 15 Yet we hold it not in any case lawful for priuat men to rise against their Magistrates though neuer so great tyrants for that is a far different thing frō refusing to yeeld obedience vnto impious or vnjust lawes 16 It becommeth Christians least of all other men to be contentious yet notwithstanding they are not forbidden when other meanes will not preuaile either to craue their aid or to defend their right before the Magistrates thogh the verie enemies of true religion as far as they may doe the same without giuing of offence so that it be done also with an vpright conscience a mind void of al guile reuenge and euill affection They are deceiued therefore who thinke it vnlawfull that Christians to seek and maintain their right by ciuil Pleas and to craue the helpe of the Magistrate 17 All men of what age nation sexe or condition so euer they be are bound without exception to be subjects vnto this ordinance of man not onely for feare of punishment which the lawe doth inflict but euen for conscience sake as the Apostle saith who commaundeth vs to make praier for all Magistrates without exception Rebellious and seditious therefore is the Papisticall Cleargie who vnder the colour of certaine counterfeit immunities hath presumed to with-drawe the necke from the yoke of the Magistrate 18 Yet is it the duetie of the superiour powers of which sort are the seauen electors in the Romain Empire and the states of kingdomes in all monarchies to restrain all furious tyrants which thing if they doe not performe they shall yeeld an account of their treacherie in the presence of God 19 As often as the Magistrate commandeth any thing that is repugnant either to the worship which wee owe vnto God or to the loue which we owe vnto our neighbour wee cannot yeeld obedience therevnto with a safe conscience For as oft as the commaundement of God and men are directlie opposed one against another this rule is to be perpetuallie obserued that it is better to obey GOD then men but yet so as no man is to passe the boundes of his calling as is set downe in the fifteenth Principle of this head Defended by IOHN IOBERTVS of poictiers PRINCIPLES TOVCHING THE REMISSION OF SINNES AND THE SIN AGAINST THE HOLY GHOST LXXIX 1 THe Article concerning the Church is already inentreated of it followeth nowe that wee deale with those benefites which our heauenlie Father doth bestow vpon his children partly in this life and partly in the life to come which are remission of sinnes resurrection of the bodie and life euerlasting 2 The Article touching the remission of sinnes beeing already spoken of when as we dealt with the justification of man by Christ opened the first Petition of the Lords Praier we wil now briefly touch the same and then come to that irremissible or vnpardonable sin which is called the sinne against the holy Ghost 3 Sinne in generall we define to bee a transgression or swaruing from the law repugnant vnto Gods wil brought into the world by our first Parents through the instigation of Sathan the fruit whereof is by the just curse of God the miserie of the life present and death aeternall 4 Nowe remission of sinnes is the free and the most full pardon of all our sinnes obtained by Christ apprehended by faith in the place of which sins succeedeth the imputation of the righteousnes of the said Christ 5 The fountaine of the remission of our sins is the aeternall and constant loue of God towards his Church Eternall because he loued vs from aeternity for if he had begun to loue vs hee should haue bene subject vnto change constant because with God is no shadow of change 6 Hence it appeareth that remission of sinnes beeing once bestowed can neuer be dissanulled For it must needs be that the counsel of God touching the saluation of his should be stable and firme 7 The cause whereby and for the which we obtaine remission of sins is the loue of God towardes man in Christ who draweth vs from condemnation deliuereth vs from the power of darknes and maketh vs meet to obtaine the inheritance of the Saints in light 8 The instrumentall cause is faith wrought in vs by the hearing of the worde Preached and confirmed by the vse of the Sacraments whereby we now doe not onely know that Christ is our Sauiour but also doe applie him and all his riches which are indeffinitely offered vnto the church as ours and euerie one of vs in particuler are assured of our Election 9 The faith therefore of the remission of our sinnes is a most full and sure perswasion whereby euerie faithfull man dooth assuredlie beleeue that God the Father hath pardoned him all his sins for the onely sacrifice of Christ and in their steed doth impute vnto him the righteousnes of Christ It appeareth out of the former things that the opinion concerning the remission of the fault but not of the punishment is altogether most detestable from whence the doctrine touching meritorious satisfaction in the presence of God touching indulgences Purgatory and praier for the dead haue arisen 10 Seeing God who is offended with sinne is just it followeth that whosoeuer doth not that which the Lawe commandeth and whosoeuer dooth that which the Lawe requireth not maketh himselfe subject vnto the burthen of Gods wrath whence it appeareth that the verie least transgression of the Lawe deserueth death if yee consider the nature of sinne Yet no sinne is so hainous but it is pardonable in Christ that one sinne excepted which is altogeather vncurable and irremissable whereof wee are now to speake seing we haue already dealt with remissible sinnes 11 This vncurable sinne is called sinne vnto death blasphemie against the holy Ghost not simply in respect that the holie Ghost is the third person in the Trinitie but in regard that it is hee onelie who enlightneth the mindes of men and openeth the way of saluation 12 The sinne against the holie Ghost is the voluntarie deniall of Christ beeing truelie knowen the falling away from the Gospell being sealed in the heart of man by the holie Ghost enlightning the same arising from the hatred of the truth joyned with a sauadge and more then barbarous tyrannie against the same and the Sophisticall opugning therefore and also with the contempt of the sacrifice of Christ which is the alone propitiation for sinne 13 This seemeth to be the manifest discription of this horrible sinne the cause thereof is the minde and will of man opugning the knowen truth by a Sathanicall kind of pride and cruelty 14 This sinne would the Lord therefore haue justlie to be vnpardonable because that they who do after this sort throw themselues hedlong do tread vnder foot the blood of Christ whome they haue trulie knowen without whom there is no saluation and doe stop vp the
way vnto the gift of repentance 15 PAVLE therefore did not sinne against the holie Ghost who persecuted Christ and his members whome he knew not 1. TIM 1. 16 Although this sinne bee voluntary yet it followeth not that euery sinne which is voluntarie and committed against the conscience is irremissible 17 But contrariwise although these sins are horrible whether they be committed of infirmitie or of malice yet are they forgiuen vnto those that repent as they were vnto DAVID PETER and others 18 The counsel of God concerning the saluation of the elect cannot be dissanulled and therefore the elect cannot be guilty of this sinne 19 Neither doe all the reprobate necessarie fall vnto this sin seeing originall sin is sufficient to condemne them 20 This sinne is placed in the heart of man and therefore seeing God is the searcher of the heart diligent heed is to bee taken least that being carried away with a preposterous zeale we rashly passe sentence against any in judgeing them to be guilty of this sinne 21 Yet are they to be seriouslie admonished who continue to shewe themselues disobedient vnto the admonitions and judgements of God least that being at the length hardened by the Lords just judgement they run headlong vnto this downe-fall Defended by IOHN HALBERIVS CORTRACENVS PRINCIPLES CONCERNING THE RESVRRECTION OF THE FLESH LXXX 1 THe rest of the Articles of our faith being hitherto sufficientlie handled two of them remaine yet to bee discussed namely the resurrection of the flesh and life euerlasting 2 Although the Sonne of God by taking vpon him our nature by dying and rising againe hath performed the parts of our saluation Although also he doth bestow that quickning Spirite of his vpon all those that trulie beleeue the Gospell It remaineth as yet notwithstanding that what hath bene performed in him who is our head be also performed in vs being his members 3 Hence must the faithfull learne both day and night to meditate vpon the marke and shutting vp of their happinesse and to bee continuallie desirous of the same in such sort as although they bee tossed in this worlde by diuers and daungerous stormes of temptation raised vp against them by the Deuill the Worlde and the Fleshe they may yet continue firme and immooue-able in faith and in the hope of the liuing GOD and of the Lord Iesus Christ 4 Euen as death entred into the world by the sinne of the first ADAM whence the necessitie of death did arise Euen so wee affirme that death is abollished in the saints and chaunged vnto aeternall life by the vertue of the latter ADAM that is Christ to the end that as Christ did first of all rise againe vnto that aeternall life So all the elect may rise by him vnto the same 5 Now death is by a naturall generation conuaied vnto all the posteritie of the first ADAM whereas aeternall life is by spirituall ingraffing into the second ADAM deriued vnto his members 6 In this respect is the name of ADAM attributed vnto Christ namely that as ADAM was the stocke of mankinde breathing out poison according vnto the deadlie nature So Christ is made by grace the root of all the Saints powring the juice of eternall life into his members Wee doe therefore condemne the Philosophers who drewe the cause of death not from sinne but from this Aixome in naturall Philosophie vz. whatsoeuer is compounded is subject vnto dissolution Much more doe wee detest the PELAGIANS who teach that sinne and therefore death did arise not from the deprauation of nature in ADAM but from the voluntarie imitation thereof the which errour PAVLE dooth ouerthrowe as by manie Argumentes so by this most clearelie in that Infants themselues also are subject vnto death 7 Although that all sinnes which are the cause of death are truly remitted vnto the beleeuers yet notwithstanding are they no lesse subject vnto death then the very wicked themselues and that for two causes First because that the roote of sinne which is called originall sinne is not vtterlie abollished in them in this life but is brought to an end by death For then doth the strife betweene the flesh and the Spirite cease Secondly because that vnlesse they did shake of this life they could neuer be partaker of that other life which they hope for 8 And therefore we holde that the faithfull are depriued of this life rather by the mercie of God calling them vnto that aeternall kingdom then because that death is the reward of sinne 9 And on the other side that the vnfaithful do not rise by vertue of the resurrection of Christ which is alwaies vnto saluation and is bestowed vpon his members but by the force of that curse of God whensoeuer thou shalt eat of the fruit hereof thou shalt die the death 10 For seeing this degree doth comprehend both the deathes but especially the second which is eternall it must needes be that the vnfaithfull also shall rise againe whereas otherwise their bodies except they should bee joyned again with their soules should escape eternal paines which is ment by the second death 11 The whole person of euery man wholie considered but not in part is said to rise again For as the body only is said to lie down so the same alone to speak properly shall rise againe Whereas the soule seeing by death it hath suffered no detriment in the essence thereof can bee sayd to rise again but metaphorically as when it is brought by the Spirite of Christ from the seruitude of sinne wherein it was dead and wherein it could not so much as thinke much lesse will or doe the things that are of God into that holie libertie which is the way vnto eternall life We do therfore condemne them who dream that the soules seperated from their bodies are a sleepe and that they shall arise togeather with the bodies And we doe also detest the opinion of HYMENEVS and PHILETVS who did not distinguishe the spirituall from the corporall resurrection 12 The Scripture declareth by manifest testimonies that the soules of the faithfull who die in the Lorde are receiued of christ into that eternal paradise situated aboue all heauens whervnto Christ did ascend and that they are there conuersant with Christ being partakers in their measure of blessednes and felicity wheras on the other side the word of GOD and the consideration of thinges that are contrary doe shew that the soules of the wicked are thrust into hell and there tormented in their manner 13 The same bodies that lay down shal rise but not in the same qualities as the verie same body of Christ which was crucified buried did arise but not hauing those qualities wherewith it was endued when it was crucified dead and buried Yet this is the difference in that the bodie of Christ felt no corruption and therefore did ouer-come the power and effect of death euen in the verie house of death But our bodies are deliuered from corruption which seemed
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
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
are a sleepe vntill the last day of judgement Defended by BENIAMIN CRESSONIVS of Burgundie PRINCIPLES CONCERNING CHRIST HIS ASCENSION INTO HEAVEN XLVI SEING THE ARTICLE OF CRISTS REsurrection hath bene alreadie opened it now followeth that we deale with his ascension into heauen 1 AS the Scripture dooth teach that the death resurrection and buriall of Christ were true and not fained so the same doth testifie that his Ascension into heauen was not onely visible but also locall 2 For although the word ASCENDING is sometimes Figuratiuely spoken concerning God yet in this Article of the Faith it is taken in his proper and naturall signification in such sort that by it is expressed a passage from a lower place vnto a higher which is pointed out by the name of Heauen 3 Whereas in the Scripture there is mention made of a three-folde Heauen wee affirme that the highest of all is heere to bee vnderstood wherein is the seat and aeternall habitation of the soules of the faithfull and where also Christ is exalted aboue all Creatures 4 And although he be trulie ascended into Heauen yet doth it not follow thence that he is no more present here with his Church for the gouernment thereof seeing that the said Ascention dooth onely appertaine vnto that nature which is finite and contained in a place that is vnto his humanitie and not to his Diuinitie which is euery where alwais present and can be contained in no certaine place seeing it containeth all things For as AVGVSTINE hath spoken very notablie the body wherein Christ rose must bee in one place where as his trueth is euery where spread abroad 5 Hence we gather that hee is not now vpon earth in respect of his Manhood seeing he hath once ascended into that place whence the Scripture dooth testifie that hee will not depart vntill the restitution of all thinges and in no other manner neither then he did ascend 6 Yet wee say that God and man did ascend because that his humaine bodie was taken vp by the power of the Deity which was vnseparably joyned with the humain nature and nowe remaineth there after a manner vnknowen vnto vs. They are deceiued therefore who holde that Christ according vnto his humaine nature can be at the same time both in heauen and in earth And those also who auouch that his fleshe is euery where and all those in a word who bereaue his body of the essential and as DAMASCEN speaketh of the Caracteristical properties therof that is such as are markes of a true bodie 7 Now where as Christ after his Ascention was seen of PAVL and STEPHEN that vision was extraordinary and a peculier reuelation So that from thence it cannot bee gathered that Christ was not in that place wherevnto hee ascended 8 This Ascention furthermore was as it were a certain triumph after the victory gottē ouer the enemies of mankind which he ouercame 9 The end of this triumph is diuers and manifold First of all it testifieth that the woorke of our Redemption was finished vpon earth the which he would seale by this magnificall and royall triumph which for this cause is called by AVGVSTINE a confirmation of the Catholicall faith For by this meanes Christ hath gotten vnto the immortal and incorruptible life not an earthly but an incorruptible and aeternall mansion 10 Secondly that there should be extant a most cleare testimonie of the Diuinitie of Christ by the which his humanitie was taken vppon high whence also it appeareth that he consisteth of two natures 11 Thirdlie that hauing ouercome death hee should enjoy that glorye which was prepared and ordained for him before the foundation of the world was laid not according to his Deitie but according to his humanitie the glory wherof appeared then when a new ghuest as it were entered into heauen to wit the man GOD the which thing the Angels had neuer seene before 12 And although the man Christ was glorified by his Resurrection in such sort as there was nothing wanting vnto him yet this Ascention was a more certaine ample possession of that glory 13 Fourthly and lastly that he might prepare a dwelling for vs in Heauen and not onely prepare it but also allure vs thither that wee might follow him by an ardent desire and affection while we are in this life and here vpon earth seeke those things that are aboue 14 Nowe euen as Christ was borne for our cause dead for our cause c. So hee ascended into Heauen for our cause 15 The fruit and profite therefore which ariseth to the faithfull out of this Ascention is manifolde For first wee are thereby vndoubtedly assured that we shall once namelie at the last day ascend also into Heauen For where the head is there the members also ought to be the Ascention of the members shall bee such as the Ascention of the head was saue that he ascended by his own power where as we shall ascend not by our owne but by his vertue For our bodies ought to bee fashioned like vnto his glorious body as the members vnto the head 16 Secondly after this Ascention was the holy Ghost giuen vnto the Apostles Next were other gifts from heauen bestowed vppon men and the Church furnished with things needfull for the same 17 Thirdlye heereby a way is opened for vs vnto our heauenly countrey from whence we fell by the meanes of ADAM 18 Fourthly and lastlie his Resurrection confirmeth our faith For hereby we are assured that our soules separated from our bodies euen before the Resurrection shall passe to no other place then where Christ is that they may liue for euer in blessednes with him Defended by WILLIAM QVERCINVS Tarbiensis PRINCIPLES CONCERNING THE SITTING AT THE RIGHT HAND OF THE FATHER ALMIGHTIE XLVII 1 SEeing whole Christ that is Christ personally considered or in respect that he is one subsisting person is said to sit and that the action of sitting can not in the proper signification thereof agree vnto the Deitie in it self we must needs conclude that sitting properlie taken can in no wise agree vnto the Deitie 2 And although it may be properlie applied vnto that other nature of Christ which is corporall in that sense that sitting is opposed vnto the standing or the moouing of the bodie yet wee must not thinke that that glorious bodie of his though it be truly circumscribed and contained in a place doth either continually stand sit or moue For all these things are grosse and curious matters neither are they so particulerly to bee applied to the estate of that life 3 That which is added concerning the right hand of God is much more to bee taken Figuratiuelie as whereby those thinges are attributed vnto God which are proper vnto man seeing that God who is without a bodie hath neither right side nor left as beeing altogeather immeasurable and infinite 4 By this kinde of speach therefore being taken from the custome of Kings and Princes who are wont to make a
hand of God Defended by FRANCIS PEFAVRIVS of Bearne PRINCIPLES VPON THAT ARTICLE OF THE BELIEF WHEREIN IS SAID that Christ shall come to iudge the quick and the dead XLVIII 1 HAving done with the treatise of the incarnation of the mediatour Iesus Christ and also of his lyfe death resurrection ascension and exaltation vnto the right hand of the Father which is the power that hee hath receaued ouer all creatures the which he dooth now so exercise as hee seemeth in his members rather to striue and to be kept vnder then to raigne and in regard of his enemies rather in some sort for the most part to bee vanquished then to ouercome It followeth that vnto the former we adjoine which thinges appertaine vnto the ful administration of this gouernment 2 Christian Faith therefore dooth teach that Christ who striueth with his enemies vntill the nomber of all those that were giuen him of the Father be finished the time appointed for the executing of Gods wrath against Sathan his Angels and the world be expired shall come again from heauen and execute his full power both in the finall deliuerie of all his children in the vtter ouerthrow of all his enemies 3 The vniuersall restitution of the world which is earnestlie desired of all the creatures themselues in generall shall serue for the setting forward of the saluation of the elect 4 But it is curious and prophane to enquire what manner of the restitution that shall bee any farther then the word of God doth reueale it 5 Now that that judgement whereunto all men some to be whollie absolued others to be whollie condemned shall be subject is to be Vniuersall and euerlasting may be proued by arguments drawne from humane reason and euen from that very principle whereby the wicked go about to displace Gods prouidence namely that God must needes bee just and therefore that it cannot bee but it should aeternallie go well with the good and euill with the bad 6 But the vndoubted proofes of this article as also of all the rest are to be fetched from Gods word We do condemne therefore the Epicures who denie Gods prouidence as though the casuall as they call it succession and change of things were to continue for euer The Platonikes who granting the world to haue had a beginning do yet teach that it shall neuer haue an end The Aristotelians who dreame that the world neither had a beginning nor euer shall haue an end And all other mockers who think that there shall neuer bee anie judgement because it is so long differred as PETER setteth downe 2. PET. 3.3 Yet doe wee not ground our selues in this point vpon the opinion of the Stoickes who taught by naturall reason that the world shoulde bee consumed with fire but vpon the authoritie of the word 7 This judgement in regarde of the power and decree thereof is jointlie of the Father the Sonne and the holie Ghost but the promulgating and execution of the same is committed to the Sonne that in his humaine nature In the which nature it pleaseth the Father mediatly to rule all creatures 8 Christ therefore shall come from heauen in his true visible and finite bodie yet cloathed with that Diuine glorie and majestie whereby he hath gotten a name aboue all names That dotage therefore of the Vbiquitaries is most vaine who do oppose the majestie of Christs flesh vnto his locall and organicall circumscription and doe imagine a double reall presence of his bodie the one visible and finite which is of his dispensation the other inuisible and infinite which they call omni-majesticall which cannot bee grounded vppon anie place of the word 9 Before the tribunall seat of this Iudge shall all men without exception that euer were since the beginning of the world stand to be judged 10 All therefore that haue beene dead shall bee joined again to their bodies and as for those that shall be found aliue they shal be chaunged in a moment to the end that some of them may enjoy that blessed perpetuall felicitie with Christ their head others that they may be adjudged vnto euerlasting tormentes which Sathan their head and his wicked Angels and so Christ may trulie and perfectlie raigne for euer Wee condemne therefore the opinion of ORIGEN and of the Chiliasts who held that all men should be saued after a thousand yeares 11 This judgement shall Christ exercise in respect of the elect both according to the law which hee hath fulfilled for them and also according to the Gospell which was giuen vnto them that they should embrace the same with a true and a liuelie faith and in regard of the wicked according vnto the lawe onelie which pursueth euerie man with aeternall punishment and therefore also hee shall crowne the one of them being acquired throw his meere fauour and shall punish the other in just seueritie We refuse therefore both those who attribute the reward of aeternall life vnto the satisfactorie and meritorious works of men them also who ascribe the dānation of the wicked vnto a kinde of absolute and soueraigne power that is in God beyond the judgement of the law 12 Christ shall then yeeld the kingdome vnto his Father that is shall absolutelie performe in deed the office which he receiued of the Father and the Father on the other side shall performe vnto him together with his that aeternall triumphe promised vnto him when hee hath put all his enemies vnder his feet 13 The place and the time of this judgement hath God manifested vnto none but would retaine the knowledge therof vnto himself both that he might contain vs watchfull in our duties lest that either we should be astonished with fear or abuse the deferring of his comming and also that he might exercise our faith and patience yet hath he foretolde vs MAT. 24. the signes that go before his comming so that none can be on the sodaine ouertaken therby saue onely those who wittingly and willingly remaine vnprouided They are therefore worthie to be reprehended in the Church who presume to set downe the time thereof by the aspects of the Starres or vpon some imaginarie suppositions or Prophesies 14 Nowe the Lorde according vnto his secrete wisedome dooth deferre that day partly that the number of his elect may bee finished and partly that the wicked may be made more and more vnexcusable 15 That last vniuersall judgement hindreth not but that the Lorde may in the meane time execute his particular judgements in this life either vppon his elect for their saluation or vpon the reprobate for their vndoing neither doth it also hinder but that hee may after their departure gather the soules of his elect into that blessed life and torment the spirit of the wicked in the prisons that are knowen vnto himself even vntil the time that he accomplisheth the full happines of the one and the vtter confusion of the other 16 And euen as he would haue his last
Sacraments are supplies joined vnto the worde it commeth to passe that in some thinges they agree together and differ in some other For both are instruments which the holie Ghost vseth to make vs partakers of Christ and his benefites yet so as hee may worke without them both in the harts of the godlie when and as often as he will and that he doth not anie wise giue vnto the signes his owne force and efficacie by vertue whereof the thinges signified are receaued They are blasphemous therefore who will haue grace either in whole or in part to bee bestowed by the Sacraments And they are no lesse blasphemous who will haue this to be done by the worke wrought 20 The force of the Sacramentes doth in no wise depend vpon the person of the Minister who deliuereth thē but vpon the ordinaunce of God onlie so that the same be obserued and that by a publick person either rightly called or at the least exercising a publick function by a common errour The Donatists therefore and such like did erre who taught that the Sacramentes administred by euill Ministers were of no force 21 Euen as the Gospell who of it owne nature is the word of life and saluation is yet turned by the wicked vnto the sauor of death so the Sacramentes also which are instituted by God vnto the saluation of men are notwithstanding receaued by the faithlesse the vnworthy communicants vnto their condemnation and judgement and yet do they not desist in respect of God to bee true Sacraments still 22 As the seede of the woord preached dooth not alwaies bring forth fruit at the same moment that it is sowed in the heartes of the faithfull so the fruit of the receauing of the Sacraments dooth not presentlie shewe it selfe in such sort as the faithfull haue receaued the same For that is onelie done at the time appointed by God 23 As the holie Ghost by meanes of the word dooth beget and strengthen faith so dooth he sturre vp and confirme the same by the Sacraments And therefore regarde is to be had that they who are of the age of discretion enjoy the effectuall preaching of the word wherby faith may be wrought in them before they receaue the Sacraments that so they may worthelie participat them which cannot be without faith 24 The word is necessarie saue when it pleaseth God to work extraordinarilie in the harts of his children and sufficient vnto their saluation that are of age but the Sacraments are not absolutelie and preciselie necessarie vnto all For it is not the want of them but their contempt that is damnable 25 The word of promise is without respect to bee offered both vnto the beleeuing and to the vnfaithfull and that generallie But the Sacraments are onelie to be administred vnto those that are taken for the knowne members of the Church and that vnto euerie one of them seuerallie whereby a particular full assurance may be wrought in them 26 The preaching of the word may be offered alone vnto the Church without the Sacramentes but the Sacramentes are neuer to bee administred without the woord preached To conclude seeing the word dooth affect but one of our senses whereas the Sacraments are object vnto manie of them especiallie vnto the sight therefore it is that they are the more effectuall meanes to apprehend Christ so that they be lawfullie administred Defended by PETER CARPENTER a low countrieman PRINCIPLES TOVCHING THE AGREMENT AND THE DIFFERENCE BETVVEN THE SACRAMENTS OF THE OLDE AND NEVV TESTAMENT LVI 1 INasmuch as men can be joined together as AVGVSTINE saith in no Religion be it true or be it false except they be tied by some kinde of visible thinges and sacramentes hence it commeth that the Church either vnder the olde or vnder the new Testament hath neuer wanted the seales of the grace of God that is the Sacraments 2 Of these thinges seeing we haue spoken generallie in the former disputation we may now conueniētly see what agreement and what difference there was between the sacraments of both the couenaunts that by this meanes it may bee declared that the same faith was vnder both of them 3 Vnto this treatise we lay this most true ground as a foundation namelie that the couenaunt of God with his Church was alwaies one and the same which notwithstanding seemed to bee diuers in regard of the diuers circumstances of the dispensation whence did arise the name and the difference of the old and the new Testament or couenaunt Whereas therefore the thinges remained in the same in regard of substance the signes were chaunged according vnto the circumstance of time For the fathers as the Apostle saith 1. COR. 10. did eate of the same spirituall meat and drinke the same spirituall drinke out of the rock that followed them the which rock was Christ 4 But to the end that the whole matter may bee the more manifest we will more particularlie set downe their agreement and difference and first of all their agreement which consisteth in their efficient and finall cause 5 Their efficient cause is one and the same namelie God the authour of the Sacramentes of both the couenaunts who alone as hath beene already set downe hath authoritie to appoint Sacraments as hee onelie is to promise grace 6 The finall also is one and the same For they respect the same end and scope and teach the verie same things to wit Iesus Christ the participation of all his benefites vnto aeternall life 7 The difference consisteth in the manner and measure of signifiyng or applying Christ and also in the outwarde matter forme and number 8 For the Sacraments of the olde Testament did signifie Christ to come and therefore at his comming they ceased and ours came in their place Wherefore they were justlie condemned by the Apostles who taught that Circumcision was to bee joined vnto Baptisme as beeing as yet necessarie vnto saluation And a fewe yeares after the Ebionites who woulde retaine the Iewish ceremonies together with the Christian Sacraments 9 Nowe the Sacraments of the newe Testament doe shewe that Christ is already come and they are therefore established with new signes that are to continue vnto the worlds end whereas the other were onelie appointed for some certaine time 10 The nerer furthermore that Christ hath manifested himself vnto vs by so much the more clearlie doe the Sacramentes of the newe Testament lay him before vs. For things that are past are better knowne then these that are to come And therefore AVGVSTINE hath saide well that wee haue fewer Sacramentes then the Iewes had but yet clearer and a great deale more significatiue and therfore of greater efficacie to confirme our faith and to seale the promises of God in our hearts 11 The which saying of AVGVSTINE is to bee rightlie vnderstood For wee thinke not as the Schoole-men did that they vnder the law had the same grace onely shadowed vnto them in the Sacraments which is offered as present
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
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