indeed from all aeternitie or els because they will haue the fleshe of Christ to be taken out of the substance of the Godhead or as some do nowe affirme because all the proprieties of the Deity were poured into the humane nature when the worde was incarnate or to be briefe by what other dotage soeuer they goe about to obscure the coaeternall generation of the Sonne Defended by IOHN HENRY SCHINTYER of Tigurine THE FOVRTH SORT OF PRINCIPLES CONCERNING THE HOLY GHOST HITHERTO CONCERNING THE PERSONS of the Father and the Sonne it followeth now that we speake of the holie Spirit 1 VVHereas the word SPIRIT is diuersly taken in the scriptures we in this doctrine do vnderstand by the holie spirit the third person in Trinitie 2 The holie Spirit is that Essentiall and working power who is essentially subsisting in the Father and the Son from whome the whole Deity wherein also they doe subsist being communicated vnto him after an vnspekable maner though he procedeth or if we may so speake is as it were breathed yet is he not at all seperated in respect of this his proceding but is in regard of the maner of his being distinguished from the persons of the Father and the Sonne And therefore he is not without cause reckoned the third person in nomber seing in consideration of his being hee is referred vnto the Father and the sonne yet not as vnto two beginnings but as vnto one 3 The Deity thus communicated by issuing and proceeding is not multiplied in substance seing he is most simple and single Whence it is that the holie Ghost in regard of his person is and euer hath bin coessentiall and coaeternall with the Father and the sonne and in regarde of his substance is that one onely true God in himselfe Wherevpon also the name of God is sometimes personally attributed vnto him The holy Ghost is therefore to be worshipped by the one and the same faith and inuocation that the Father and Son are 4 And although the works of the Trinnitie which they cal outward or external are vnseperable yet in the effecting of them wee are to obserue a distinction not onelye of the persons but also of the personall actions 5 The proper and the peculiar action of the holie Spirit in all the workes of the Deity bee they naturall and ordinary or els extraordinary was and is to effect in his time and maner those things which the father from all aeternitie hath decreed in his owne wisdome that is in his Son and the Son hath ordered and disposed to come to passe 6 Yet is not the holy spirit any instrumental cause affording his helpe as a seruaunt vnto the Father or the Son but working together with them without any inferioritie or inaequallitie 7 But the power and working of the holy spirit is especiallie seene in the planting and gouerning of the Church In which particular respect he is called the holie spirit even because that he who is most holie doth stirr vp and nourish all the holie motions that are in the elect For he it is by whose inspiration all the holie prophets haue spoken it is he that giueth eares to heare and a hart to beleeue who appointeth Pastors and doth enable them with necessary gifts who stirreth vp the slouthfull and being the true comforter indeed doth comfort the afflicted soule By whome those that are borne againe of him do cry Abba father he also formed the fleshe of Christ in the wombe of the virgine and did most aboundantlie anoint his humane nature to conclude it is he by whose strength we stand vntill we overcome Wherefore we doe abhor and renounce the SABELLIANS who confound the persones with the substance of the Godhead the ARRIANS and the MACEDONIANS who deny the holie Ghost to bee coessentiall with the Father and the Son the GRECIANS of later time who affirme that hee doth onlie proceed from the father and those also who by the holie Ghost will haue nothing els to be ment saue certaine motions and inspirations onely together with those who deny that he is to be invocated by the one and the selfesame faith with the Father and the Sonne and to be briefe we detest all those that any waies oppugne the Deity of the holy Ghost either in his substance or person Defended by IOHN IAMES COLER of Tygurine THE FIFT SORT OF PRINCIPLES CONCERNING THE ATTRIBVTES OF GOD IN GENERALL HITHERTO WE HAVE SPOKEN OF GOD both as far as wee are able to attaine vnto bee the light of nature also as he is laied before vs in the holy Scripturs to be three in person and one in substance now it followeth that we intreat of his attributes wherby in a sort we are taught what maner of God he is 1 ALthough there be no composition in God nor yet any accidentall qualitie seeing hee is a substance most single and euery way one yet to the end that according vnto our capacitie we might vnderstande what a God hee is he himselfe in the scriptures is accustomed to attribute vnto himselfe many things as qualities 2 By attributes in this place then we vnderstande the essentiall proprieties of the Deity which are attributed vnto him in the scriptures 3 These things are so attributed vnto him that notwithstanding they place nothing in him that is cōpoūd or diuers from his substance but look whatsoeuer they point him out to be the very same he is in his owne most simple substance 4 For both these proprieties and also their actions doe in very deede differ no whit from the substance of the Godhead but onely in some consideration we are to holde them diuers both from the diuine substance and also the on from the other 5 Now these things are attributed vnto the Deity sometimes substātiuely somtims adjectiuely as they speak that we may thereby knowe him to be a being that subsisteth indeede and that he is such a one not by participation and imperfectlie but of himselfe and that most perfectlie 6 Of attributes we make two kinds the one is of them which are so proper vnto the Deitie that they can bee in no sort communicated vnto creatures neither haue they anie other respect vnto creatures saue that by them the Deitie is distinguished from creatures of this kind are aeternity simplenes vnmeasurablenes omnipotencie 7 The other kind is of those who although simply and as far as they are in the Deitie they cannot be communicated yet creatures may be partakers of them not properly but by analogie and a kinde of agreement and that not essentially but in regarde of qualitie and but in part neither such ar wisedome goodnes and the rest of that kind Therefore OSIANDER erred grosly whoe taught that the essentiall righteousnes of God was communicated vnto vs and at this day their error is intollerable who recalling back again the blasphemie of EVTYCHES holde that al the proprieties of the Deitie were powred by personall vnion into the flesh which
comming to be hidden from men so also hee would haue the time of their death for the very same cause to be vnknowen vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable conjectures Defended by IOHN VALETONVS Albenatiensis Occitanus PRINCIPLES VPON THE ARTICLE OF THE BELIEFE CONCERNING THE FAITH IN THE HOLY GHOST XLIX 1 VVE doe in this Article confesse that the holy Ghost as being the third person in the Trinitie is to bee adored and worshipped by the same faith and inuocation whereby in the former Articles wee haue confessed that the Father and the Son beeing in order the first persons of the Trinitie ar distinctly to be acknowledged and worshipped 2 The holy Ghost in this place doth signifie that essentiall power who is essentially subsisting in the Father and the Son proceeding and distinguished equally from them both in regard of the manner of his being but in respect of his essence absolutely considered hee is GOD hauing that Deitie which is not deriued by propagation from an other Godhead but is one most single and of himselfe 3 Now seing the Father neither can be separated from his Co-aeternall and Co-essentiall wisedome neither co-essentiall power who is the holy Ghost can be seuered from that wisedome but doth depend of the Father and of his wisedome there is no question to bee made but that hee doth proceed from the Father and the Sonne as from one cause 4 Where the Sonne is saide to bee begotten of the Father and the holy Ghost affirmed to proceede from the Father and the Sonne it sheweth a difference between the wisdome that remaineth in the Deitie and the power that doth outwardlie shew it selfe by the effects 5 That which both the Schoole-men and also the ancientest Diuines amongest the Latines haue written concerning the holy Ghost as being a kinde of essentiall loue knitting the Father the Sonne togeather hath brought in to religion many intricate strange and dangerous questions 6 Although the works of the Trinitie which they call outward or externall are inseparable yet in the effecting of them there is a distinction to bee obserued not onely of the persons but also of the personall actions 7 The proper operation of the holie Ghost is to effect in deed in his time and manner those things which the father hath determined to dispose by his Sonne that is his aeternall wisedome and to execute by the power of them both that is by the holie Ghost 8 Yet are we not to thinke that the holie Ghost dooth worke anie thing with the Father and the Sonne as an instrumentall or a ministeriall cause but without anie inaequalitie and immediatlie in respect of them both worketh all things together with them 9 The power thereof did then shew it selfe when as the world was to be created of nothing and afterward in his prouidence whereby he hath vnto this day and euer shall as long as the world standeth preserue the same both by ordinary and extraordinarie meanes 10 The effect thereof furthermore is to woorke in the harts of men which is done manie wayes for some he maketh apt and readie to practise morall vertues not by chāging but by repressing their naturall corruption others by his especiall power hee doth make meete to vnderstand and bring to passe great matters all which doe properlie serue for the conseruation of mans societie although that the effects of these guiftes are otherwhiles also behoofull vnto the Church 11 Sometimes also he goeth farther in bestowing vpon some the knowledge of his heauenlie truth with other supernaturall guifts as of Prophesie and healing to be brief he doth after a sort sometimes enlighten not the vnderstanding onlie but euen the will of some who yet are so in the Church as it will one day appeare that they were neuer true members thereof 12 Now his sauing power doth onelie manifest it selfe both in the congregation of his elect and also in euerye particular member of his mysticall bodie whence it commeth to passe that the Church alone is holie and the beleeuers onlie properlie called Saints 13 Hee dooth therefore in part bestowe the very same guifts vpon his elect whereof some of the reprobates are partakers but adioyning thereunto the grace of a good conscience and of perseuerance So the holie Prophetes and Apostles in times past haue left vnto vs by the inspiration of the holie Ghost the scriptures contained in the bookes of the olde and new Testament After this manner also manie haue beene indued with the guift of woorking miracles and all faithfull Pastors and Teachers haue bene in all ages bestowed vpon the Church and indued with necessarie guifts 14 Now the guifts whereby the holy Ghost doth properlie distinguish the church from the world are those vnrepentant guifts which hee bestoweth onlie vpon his elect namelie the effectuall enlightning of their minde and the guift of perseuerance the effect whereof is true faith applying Christ with all his benefites vnto the saluation of euerie one that beleeueth seuerallie whereunto is vnseparablie joined sanctification whereby wee are drawne sincearlie to loue God and our neighbour 15 That worke which was the most excellēt of al other namelie both the creation of the fleshe of Christ in the wombe of the Virgine and also his most perfect sanctification whereby his humanitie was annointed with all kinde of gifts that were meet to performe the office of the Mediatour proceeded from the same power Wee detest therefore all those who denie that the holie Ghost is to bee worshipped by one and the selfe same faith and inuocation with the Father and the Sonne those who hold that hee proceedeth onlie from the Father together with such as denie him to be coaeternall and coessentiall with the Father as the Macedonians the Arrians those who distinguish him from the Father onlie in name and not in person as the Sabellians those also who affirme him to bee but some created motion and power to be breif we detest al those that do anie wise withstand either the true coessentiall and coaeternal Deitie of the holie Ghost or his proceeding from the Father and the Sonne Defended by IOHN NISSOLIVS Semenensis Occitanus PRINCIPLES VPPON THE ARTICLE I BELEEVE THAT THERE IS A HOLY CATHOLICK CHVRCH L. 1 OMitting in this place the questiō whether there be a Church or no as an vnnecessarie point we will rather see what the Church is 2 The word CHVRCH taken from the common custome of publick affaires where the people beeing called by the voice of a cryer did meet together began euen from the verie time of the Apostles the name of Sinagogues being left vnto the Iewish conuentions to be applied vnto their meetings who embracing the voice of the Gospell were wont to haue publick assemblies for the vse of Religion 3 Now the thing it self signified by this word is drawn farther that is to expresse the companie of those who being raised vp from the
the word essence in this doctrin is ment that which in deed is one and of al things most singular or single wherein the seuerall persons being euery one of them the whole the same essence do subsist being distinguished in their peculiar proprieties These persons are the Father the Sonne and the holy Ghost 6 The Persons in the Deitie are the whole and the verie same substance of the Deitie distinguished the one from the other by their peculiar or respectiue incommunicable proprieties 7 The proprieties whereby the persons are distinguished are the diuers maner of being that they haue in the Deitie whereby the substance of the Godhead is no wise deuided assunder nor the persons of the same essence seperated but yet so distinguished as the one of them cannot possiblie bee the other 8 The diuine Essence the Deitie or Godhead God are essentiallie the one and the same 9 These persons are sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coessential not because they are only of like essence and substance as we see the particulars of the same kinde to bee but inasmuche as they are indeed the one and the selfe same simple essence of which sort nothing that is created can be And therefore the persons of the Deitie cannot without blasphemie be said to bee onelie cohaerent togeather in substance or onely of like substance 10 Amongst these persons distinguished indeed by their respectiue proprieties although there be an order yet is ther not any degree whence either any inferioritie inequalitie or confusion may arise Therefore wee conclude that there are indeed three persons in nomber yet but one Godhead and one GOD in regard of substance 11 The proprietie of the person of the father is to be vnbegotten and to beget The proprietie of the sonne is to be begotten of the father The proprietie of the holy ghost is to proceed from the father and the sonne Wherefore in conclusion we do from our hearts detest all the blasphemies that both old and new heretiks haue maintained contrary vnto this doctrine Defended by IOHN CHEROPONTIVS of Neocome THE THIRD SORT OF PRINCIPLES CONCERNING GOD THE FATHER AND GOD THE SON SEING WE HAVE DEALT CONCERNING God one in substance and three in persons it followeth nowe that we speake in order of euery one of the persons 1 THe word GOD is sometimes taken particularly for the person of the Father because that the persons of the Son and of the holy Ghost are referred vnto the father as it were vnto a certaine original of their being wheras the father receiueth his being of none but doth communicat it both with him selfe and also with the other two persons 2 God the Father was alwaies God and alwaies the Father and therfore it fell not as a property vnto him that being meerely God at the first he shoulde be afterwarde made God the Father but as he is God from all aeternitie so he is the Father from all aeternitie 3 God the Father after an vnspeakable manner of generation begat his onely Sonne by communicating his whole essence with him the which maner of begetting is shadowed out by a kind of similitude where the son is in the holy scripture named the Wisdome the Power the a Coll 1 15 Image the b Heb. 13. brightnes and the ingrauen forme of his person 4 And after this sort wee are to conceaue but not curiously to scan the similitudes of the fountaine the streame that issueth from it of the Sunne and the Sunbeames of the light that proceedeth from light of the water the vapors that arise out of it of the tree and the branches of the mind and the speach that is inwardlie conceiued of the seede and the budde and to be briefe of al such similitudes as the Fathers haue broght to manifest in some measure though not perfectly to lay open this mistery Which they accounted a matter to be reuerenced adored not curiously and prophanely to be sifted and waded into 5 And althogh this diuine maner of begetting doth neither cutte into parts nor multiplie the essence of the Deity which Deity is not a thing that onely may be conceaued in thought hauing no other being or existence as are the generall kinds and sorts of things created but is in deede a most single and a most pure infinite self-being yet doth it multiplie the persones but so as it doth in no wise seuer the one of them from the other 6 The Father therefore is an other person in number then the Son and in like sort the Son is another person then the Father And yet is the Deity neither deuided nor multiplied when the Son is said to be God of God And euen as in substance he is the one and the selfe same with the Father so is he in his person so distinguished from the Father that hee is and remaineth in him still 7 The Father and the Sonne then are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the one of thē in the other or neither of them seuered from the other by any distance of place Yet is the Son more properlie sayed to be in the father then the father in the sonne by reson of the dignitie as it were of the Fatherhood Hence also it is that the Son personally distinguished from the Father is in many places of the Scripture called God 8 Out of these things it apeareth what we are to beleeue concerning the person of the Sonne to wit that in regarde of his substance absolutely considered hee is that one onelie true God vnto whome doe agree whatsoeuer may be attributed to the diuine substance considered in it selfe but in regarde of the maner of his being that is in respect that hee is the Sonne or as far as hee is personally considered then we are to beleue that hee is not of him selfe but of the Father yet coaeternall and coessentiall with the Father 9 Wee do condemne therefore the Tritheits by whome not onely the persons which also wee graunt are nombred but euen the substaunce of the Godhead wherein also they place an inaequality multiplied In like sort we condemn the SABELLIANES who holding a contrary errour doe not soe much as nomber the persons and in stead of the royall notions whereby the persons are distinguished the one from the other do bring in only a certaine difference of their effects and names We do also condemne the ARRIANS who rob the Son of his essentiall Godhead And the EVNOMIANS who haue forged the inaequalitie of the persons Togeather with the followers of SAMOSATENVS and SERVETVS and all other fanaticall spirites who affirme the person of the Son to haue taken his beginning with his humane nature because as they hould before that time either the Worde was not the Sonne or was nothing els but a shape or a forme conceaued in Gods minde of the humane nature that should afterwarde be borne or was onely predestinate and appointed to be but not being
beleeue this 3 We also distinguish this Faith from the assent wherby some haue peculiarlie applied some peculiar promises made vnto themselues that were diuerse from the promises of aeternall life who notwithstanding were neuer made pertakers thereof 4 The Faith therefore whereof we now speake we doe define to bee that assurance whereby beyond the former assent the godlie are caried vnto Christ and so particularlie apply vnto themselues the promise of saluation offered in him We do condemne therefore all such sophistrie as doth confound these two sorts of faith and especially those who taking Faith for the obedience that is yeelded vnto Gods commandements doe by that meanes mingle the one of them with the other 5 We affirme this Faith to be the meere guift of God peculiar only to the elect and such a guift as in no wise caÌ„ be repented off or called back or beeing the most sure immoueable remedie vnto the saluation of all the elect Wee detest therefore all those who imagine that Christ and his sauing grace may be receaued by any merite either praeparatorie or fore-seene And especiallie all these who dreame that Christ may be conuaied vnto vs with the hand or mouth of the bodie 6 We denie also that this Faith can euer vtterly be lost although at some times euen in the most holie men it bee a sleepe as the minde is in those that are ouercome with drinke and notwithstanding that some haue as it were a shadow thereof begun in them 7 This faith doth God creat at what time and in what measure it pleaseth him strengthening and increasing the same by little and little though neuer perfecting it while wee are heere yet graunting so much of it in this life as is needfull for the elect to obtaine the victorie Nowe in the life to come he doth fulfill in deede that which we beleeued and hoped for while wee were heere on earth We doe execrate and detest therefore the CELESTINIANS and the ANABAPTISTS who dreame of a perfection of faith and righteousnes in this life and doe abollish the dailye growth of repentaunce and our continuall praiers which euen vnto our last gaspe we are to make for remission of sinnes Defended by BENIAMIN Câ—ESSONIVS of Burgundy PRINCIPLES CONCERNING THE CAVSES AND EFFECTS OF FAITH XXIII 1 THe efficient cause of faith indeede and to speake properlie is one to wit the mercie of God that is if the Father in the Sonne by the holie Ghost that the same Coessentiall power of the Father and the Sonne by the which man at the first was created in the image of God should restore in vs the same being left 2 The ordinary meanes whereby the same is wrought that is wherby both the vnderstanding of man is framed vnto a sauing knowledge of God in Christ and a particular receauing thereof and also the will powerfullie disposed vnto a right order of the affections is the preaching of Gods worde deliuered vnto vs be the Prophets and Apostles and for that cause so farre as it concerneth the elect appointed to be in the Church 3 But here two extremities are to be taken heed vnto the on of the ENTHYSIASTES who do not only distinguish but also separate the internall word as they call it that is the worke of the Spirite of God in our soules from the preaching of the written word whence followeth not any faith but rather a meere dotage The other is of those who after the manner of Sorcerers do transfer the efficacacie which is the proper and incommunicable worke of God onlie either vnto the ministers which speake or to the Sacramentall elements wheras notwithstanding they haue no other effect then to represent these things to our vnderstanding which according vnto Gods ordinaunce they are appointed to signifie Wheras then the ministers are said to worke together with God it is so to bee taken as they are vsed but for the outward planting watering when as in the mean time the whole force which worketh in the vnderstanding and the will doth flow from God only 4 Now that which we haue spoken of the Ecclesiastical ministerie is so to be taken as in the meane time wee are to know that God as often as it pleaseth him is able in a moment by the inward operation of his Spirit extraordinarily to regenerate his elect 5 But this extraordinarie worke of God is neither to be expected for of vs nor yet rashlie to be admitted 6 Now the most sure way to try it whether it be trulie from God or no is this namelie that whether it be by the ordinarie hearing of the word or which hath beene alwaies most seeldom whether God worketh by extraordinarie inspiration it must needes euermore teach the verie same doctrine which the written word of the Prophets and the Apostles do teach 7 There is not at all times the like majesty of the good order of this sacred Ministerie because the Lord doeth as often and as farre as hee thinketh good reuenge the negligencie and wickednes of the Sheep-heards and the contempt of the sheepe in such sort that sometimes it is darkened by spots of filthinesse and otherwhiles for a time it goeth as it were cleane out of sight as it came to passe in the former ages 8 Yet the Militant Church either priuate or publicke from others or by means of priuate reading hath euer enjoyed and euer shall enjoy the hearing of the worde and the vnderstanding of the trueth that ariseth therefrom 9 Nowe that true and liuely faith whereof wee speake is no lesse made knowen by the perpetuall and necessarie effects thereof then is the life of the bodie by motion and sense 10 But these effects doe not giue beeing vnto faith or informe the same as the Sophisters doe most absurdlie dreame but they are the vndoubted and sure signes of it 11 These effects are partly caried out of vs vnto Christ with whome we are vnited by faith and partly they do beget some things within vs. 12 The outward effects in asmuch as they doe peculiarly apply Christ and his benefits vnto those that beleeue are therefore the most excellent and of greatest account And they are both the full remission of all sinnes as well originall as actuall by the blood of Christ and also the bestowing vpon vs of all righteousnes fulfilled by him together with the most full restoring and repairing of our nature in the flesh of Christ All which are freelie by faith in Christ imputed vnto vs who take holde both of him and his gifts 13 Another effect of our spirituall joyning togeather with him by faith is that he gouerneth by his holy Spirit both our vnderstanding wil being sanctified and broght out of darknes vnto that marueilous light so as we begin to thinke to will and to doe the thinges that are of God This selfe same Spirite encreasing faith in vs being now not vnder the authoritie of the law and the flesh but vnder the grace
cause made known before the Presbyterie not that anie satisfaction shoulde thereby be made vnto God as though the penaltie were satisfied but to the end that the pride of the sinner being beaten downe the Church might haue a sure testimonie of his repentance those punishments wee say haue the saide Papists changed with manifest impietie into certaine formes of penalties that partlie are full of superstition and partlie altogether blasphemous which also they teache to bee such a satisfaction of the penalty in the presence of God as deserueth remission of sinnes 15 Vnto this most foule delusion they joyne an other twofolde error to wit purgatorie and indulgences wheras indulgence was nothing els at the first but some mitigation of the seueritie of the Canons whereby vpon good grounds some fauour was shewed vnto those that had offended least they should haue bin swallowed vp with over much heauines Wee detest therefore that whole fable of purgatory as being an execrable impietie and meere contrarie vnto our free reconciliation by Christ 16 The lawe is properlie the object of repentance as the promises of the Gospell are of fayth Therfore to speake properlie Faith is the mother and not a parte of repentance 17 Yet if by repentance wee will vnderstand the whole change of man vnto better we acknowledge that fayth is a principall parte thereof whereby a man is changed from beeing an vnbeleeuer to be a beleeuer 18 Nowe we rightly gather by the former things that repentance is a meere gift of God and that it is ridiculouslie said to arise from our naturall free-will seeing by nature we are seruants vnto sinne 19 And seeing that the flesh doth in some sort remaine in vs two things doe followe thence first that continuall Repentance is required of vs as long as we are in this life Secondly that Repentaunce is acceptable vnto God not by any merrite thereof but onelie by his meere free mercie 20 We condemne the Nouatians who deny repentance vnto them that are once fallen 21 And the Annabaptists who dreame that they haue attained vnto a perfect degree of righteousnes in this life 22 And that ouer great seueritie of the Cannons who did exclude the Ministers of the Church after they had once made publicke repentance from al hope of being receaued againe Defended by DANIEL DOOLEGIANVS a Low-countrey man PRINCIPLES CONCERNING THE CONCEPTION OF IESVS CHRIST XLI SEING WE HAVE SVFFICIENTLY SPOken of the person and office of Christ and also of the Lawe which bringeth vs vnto Christ we thinke it meet now particularly to handle those things out of the Creed of the Apostles which Christ in the performance of his office hath done for vs beginning with his conception in the wombe of the Virgine 1 BY Conception wee vnderstande that which was made within the Virgin namely that in deed essentially she should beginne to beare in her wombe that Sonne of God which was true God and true man 2 Neither was that man formed any space of time before the person of the word was vnited vnto him but that Man began to bee at the one and the verie same moment that it was personallie assumed by the aeternall word 3 This humanity was and shal continue for euer a true and a perfect humaine nature in regard both of the bodie and soule beeing then made when as it was conceaued in the wombe of the Virgine and not before 4 That aeternall person also of the word or of the Sonn of God Coessentiall with the Father is the true person of the Sonne of God 5 In this conception which was a beginning in time of that personall vniting the one nature did not simplie assume the other but the person of the Sonne tooke vppon him the nature of man in that one particular man and did preferre it vnto the dignitie of the person of the Deitie Wherein notwithstanding doe remaine both the very natures also their proprieties wherby they are that which they are distinguished without anie confusion or separation 6 Whereas DAMASCEN then doth call the person of Christ wholie considered a compound person because hee is God and man his words are warily to be taken For the partes concurring togeather for the making of some third thing which of it selfe is not as the soule and the body in the making of a man doe of them selues exist before the third thing made of them is existent But in the person of Christ the Deitie of the worde doth not onely sustaine the consideration of the one nature but euen of the whole person attributing this vnto that man that hee doth subsist in the very Sonne of God and is not man alone of him selfe For otherwise there should be one person of the Son of God and another of the Sonne of man neither wherof could of him selfe be the Mediator 7 The parts furthermore that properlie make vpp the whole are compounded togeather But the Deity can admit no composition seeing it is most perfect and therefore in this conception it did preferre that man vnto the dignitie of the diuine person but so as nothing was added thereby vnto the worde but rather that that man did receiue this personall dignitie from the word whereby it is come to passe that as wee haue said he is exalted aboue the Angels the natures yet remaining 8 Therefore Christ was rightlie said by the Fathers to be greater then himselfe and lesser then himselfe 9 Nowe this assumed bodie was made out of the substaunce of the Virgin Marie according vnto the promises made by the Prophets in which respect he the very same who is the Sonne Coeternall and Coessentiall with the Father is trulie the Sonne of ADAM out of the stocke of ABRAHAM and DAVID Coessentiall also with his Mother 10 This conception the effect whereof was the personall vnion of the word and that man could not possiblie be wrought by the power of any Creature 11 Furthermore Christ is said in the beliefe according vnto the Scriptures to bee conceaued of the holie Ghost which is as the Angell GABRIEL doth expound the power of the most high and the third person in the Deitie 12 Yet cannot Christ bee said therefore to be the Son of the holy Ghost for in this conception the holy Ghost doth not sustaine the consideration of the Father who begate of his owne substance but of a cause forming the flesh out of a matter taken els-where 13 Yet is this Conception the worke of the whole Trinitie but distinctlie considered for the Father doth send his Son into this flesh the Sonne is conceaued in this flesh the holy Ghost dooth forme this flesh out of the substance of the Virgin 14 Although that that Virgine blessed aboue all women was yet the daughter of ADAM and therfore infected of her selfe with that vniuersall contagion of all mankind whereof also vndoubtedly she brought forth some fruits Yet notwithstanding the flesh of Christ was in no wise poluted with that contagion but as
we are by little and little to climbe higher higher vnto the full assurance of our free aeternall Praedestination in Christ which is joyned with continuall praier hearing of Gods word and perseuerance in well doing 16 Now all those whome it pleaseth the same GOD who is debter vnto no man in justice to leaue in their own corruption either altogeather not called or called but without the opening of the heart and worthelie to deliuer vp vnto Sathan and their owne concupiscence being such also as wilfully and willinglie harden themselues will hee one day according vnto his aeternall Praedestination adjudge togeather with Sathan vnto aeternall punishments laying open in their iust destruction the glorie of his great and most iust hatred against euill 17 The manifesting of this decree of Reprobation is to be left vnto God vnlesse it be apparant in any that they haue sinned against the holie Ghost as in times past it was with IVLIAN the Apostata The cause why wee are not to determine of Rebrobation from the effects of Sathan and our corruption that sinne against the holie Ghost onelie excepted as wee are to gather our Election from the working of the holie Spirite in vs is this Euen because it hath pleased our mercifull GOD to shew that some yea of the greatest sinners at their very last gasp were of the number of his elect by bestowing forgiuenes of sins vpon them by his extraordinary fauour as it fell out with the theefe that hung vpon the Crosse 18 Those therefore who holde on the waye of destruction are so to bee tolde of their dutie as leauing vnto God the secrets of his judgements we are not to dispaire of anie mans saluation For it is a true consequence indeed to say I beleeue as it appeareth by the effects therfore I am elected and appointed vnto saluation But it is no necessarie consequent to say I do not beleeue and I tread the path of destruction therefore I am a reprobate and appointed to damnation For he that beleeueth not to day may bee endued with faith to morrow But thus rather we are to make a true conclusion I do neither beleeue the Gospell nor labour to beleeue but continue in the way of destruction Wherefore except I betake mee vnto an other course I shall perish And therfore I wil enter vnto an other way which God laieth before mee And these are the cogitations which all pastors are bound by duty with great care to lay before their wandring sheepe 19 God therfore in appointing some of free-gift vnto saluation and others vnto just condemnation is neither author of sinne nor respecter of persons but thereby sheweth himself to be the true God in deed Defended by RAPHAEL EGLINE of Tigurine PRINCIPLES CONCERNING THE CREATION OF ALL THINGS AND THEIR DIVISION XII WE HAVE DONE WITH GODS PROVIdence and Praedestination nowe wee are to entreat of the works of God wherby he doth as it were make him selfe visible vnto vs that is concerning the creation of all things and their distinction 1 CReatiō is the external work of God fore-known and decreed by him of his vnspeakeable goodnes from aeternitie whereby vnto the glorie of his Name he did create of nothing all things that are without him that is all things that haue a substance different from his essence 2 The alone soueraigne cause therefore of the world and all things that haue being therein is God who made all things not after the manner of men but without all labour and also without the worke help and seruice of anie other but by his word alone that is by his Sonne through the power of the holie Ghost For the workes of the Trinitie are vnseparable 3 Neither did he frame all those things of anie fore-being stuffe or matter but euen of nothing that is from that which was not by his word alone he gaue being vnto all things that are Those Philosophers therefore doe erre who held that the world was aeternall and those also who deemed it to haue bene made and formed of moates by chance together with these who taught this visible worlde to haue bene framed by some other then by God In which error was CERINTHVS CARPOCRATES the ARCHONTIANES and others who attributed the work of the creation only vnto certain vertues and powers 4 The chiefe end of the creation is that there should be some who should enjoy the louing kindnes of God in the true tast thereof and glorifie his Majestie for euer To this end were Angels and men created A secundary end of the creation is that all other creatures shoulde together set foorth the glorie of God and serue to the vse of man 5 Now although by the order of nature from one as far as it is one there can proceed but one and that God of all other things is most single and but one yet the infinite varietie of things proceedeth from the same wisedome of God from whence their creation and gouernement doth depend For he worketh not according to the course of nature but doth whatsoeuer he will aboue all nature most freelie and voluntarilie Yet in that inaequalitie of things there appeareth greatest aequalitie yea the diuersitie of things appeere to be but one in respect that whatsoeuer hee hath created are referred vnto that generall kind of the beeing of things which is but one 6 The essentiall diuision of things is from their matter and their forme in which respect some things are visible as all simple mixt bodies either without life and breath or enjoying both Some also are inuisible as Angels the soules of men whose effectes are manifest though both their Materiall and Formall causes as also other circumstances of the time and place wherein they were created be obscure and in some sort vnknowen vnto vs. 7 Now all these things which God created could not but be good seing he himselfe is most good for they were created of him exceedinglie good and most pure without all corruption hauing nothing in them which did not declare the omnipotencie and the exceeding goodnes of the Creator In this originall integritie men and euill Angels might haue still continued if they had woulde and men might haue conuayed the same vnto their posteritie In stead whereof God for the sinne of man did curse the inferiour Creatures which he had created for mans sake 8 As concerning Euill it is not anie thing created or hauing beeing but onelie signifieth the meere absence of the good that ought to be present neither is it in the subjects as an accident but as Priuation opposite vnto good rather expelling the same then hauing beeing in it selfe 9 And although it doth marre that which otherwise is good in it selfe yet is it by accident the cause of good That the degrees of thinges created may appeare which haue their state according as they haue the greater or lesse good in them So vnto the good of all things in generall Euill seemed to bee in some
shewe vnto their subjects of those whome they will haue to be in equall dignitie with them and by whome they exercise their gouernment by placing them in a most honorable seat that is at their right side or at their left by this kind of speach I say is meant that Christ hath receaued all power both in heauen and in earth as he himselfe the best interpreter of his owne words doth expresse MAT. 28.18 5 This power as far as he is God Coeternal with his father he receiued not first after the resurrection of his flesh but enjoyed it from al aeternitie common with his Father of whome he receiued his Sonne-hood from aeternitie 6 Yet because not in himselfe distinctly considered as far as he is God but as far as he personally joyned to himselfe the forme of a seruant subject vnto all our infirmities sin excepted he seemed in some sort vnto the time of his Ascention to haue cast of his owne Majestie which in the Scriptures is expressed by the word of Descending therefore he is also in the same respect said to bee exalted vnto the right hand of the Father or restored as far as it appertaineth to the manifesting thereof into the same Majestie which he had with the Father before all worlds 7 There is another consideration of his humain nature the which hauing truly and not in shewe most powerfully accomplished the office of his infirmitie became Conqueror ruler and triumpher and hath gotten a perpetuall gouernment ouer all creatures both for the preseruation of his the perfecting by degrees the worke of their saluation also for the vtter ouerthrow of his enemies this is it that is ment by his sitting at the right hand of the father 8 And euen as the hypostatical vniō is not therfore dissolued bicause the properties of the humanity ar distinctly attributed thervnto euen so his glorification being distinctly considered in the said humanity doth not infer that there shuld ether be two christs or sitting at the right hād of God 9 Yet is not the humanitye by this meanes made equall with the worde either in substaunce which is the proper error of EVTYCHES or in authority as the Vbiquitaries do now hold because that that gouernment wherby Christ as hee is man hath all things subject to himselfe as well in heauen in earth as vnder the earth is limited within the compasse of Creatures excepting him saith the Apostle who hath made all things subject vnto him that is the Father with whome as the WORD hath the one and the same essence from aeternitie so hath he the one and the same power fully in common with him in so much that the Fathers haue said trulye that Christ in respect of this gouernment also is both greater and lesser then himselfe 10 False also and blasphemous is that Vbiquitary and all present Majestie of the essentiall humanitie of Christ which they seeme to haue sharpelie gathered from this sitting at the right hand of the Father for besides that by this meanes the truth of the flesh of Christ is manifestlie abollished It is a foolish thing to reason from the power of his flesh vnto the essence thereof that is to holde that the essence of his humanitie doth reach as farre as the power thereof where as the very faith of that Centurion so much commended by our Sauiour Christ MATH 8.10 doth on the contrarie side teach vs that it is meere folly to inclose his power within the bounds of his essentiall presence 11 Now this kingdome gouernment hath Christ alreadie perfectlie obtained as hauing gotten a name aboue all names but in his mysticall body that is in the church it is but onely in some sort begun neither shall it bee perfected in the saide bodie before that last day when as all the enemies of Christs glorie and our saluation beeing aeternally ouerthrowen and cast downe God shall bee all in all that is in his Saints in whom now he is onely but some thing whether we respect them beeing a liue or dead 12 That gouernement of Christ therefore doth nowe consist in two things that is partly in the subduing both of his owne children and also of all their enemies and partlie in bringing his by little and little to perfection by the power of his Spirite and the administration of that other part of his aeternall Priesthoode that is in the strengthening of them by his intercession with the Father euen vntill that he hath together with all his elect celebrated an eternall triumph 13 This intercession of his consisteth especially in that efficacie of that oblation of his made once to his father the force whereof is this that the Father looking vppon all his elect in his Sonne by whose blood he is reconciled vnto them doth imbrace them euermore with a Fatherlie affection partly in that as all the prayers of the Saints being as yet Pilgrimes here vpon earth are conceiued in the name of Christ so hee presenting himselfe vnto his Father in heauen as the onelie Mediatour doth sanctifie those prayers and make them acceptable vnto God the Father 14 Vnto these things is to bee adjoyned that stay and defēce which we haue by Christ in that he hauing all creatures in his hand doth by what instrument and meanes he thinketh good most powerfully preserue his Church traueling as yet here vpon earth against all the furious insurrections of all whosoeuer 15 Touching this sitting at the right hand of GOD the Father although in respect of the title thereof it belonged vnto the humanitie of Christ from the verie first moment of the personall vniting thereof with the Deitie yet both in regarde that this humanitie was to be throwen down vnto the verie lowest degree for the performance of the worke of our reconciliation and also because this glorification of our head was the crowne due vnto the obedience he yeelded for vs vnto the Father even vnto the death of the crosse therefore it fell not vnto him in deede and posession before he had suffered risen againe and ascended aboue all heauens Hence it followeth that this errour also of the Vbiquitaries is intollerable namelie in that they holde that this reall sitting at the right hand of the father began at the very first moment of the Lordes incarnation offending heerein two manner of wayes First in the wrong interpretation of this article next in that they inuert the order of the articles of the beleife which ought necessarilie to be retained 16 In asmuch as the place of this sitting is expreslie said to be in heauen and not vpon earth or any where els and that Christ is not to depart from heauen before the last day and also that he is endued with a bodie though glorious yet organical contained within the parts therof Therfore that reall presence of his vpon earth is shewed to be false against all Transubstantiators and Consubstantiators euen by this sitting of his in heauen at the right
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
may manifest the hypocrites 11 Now there are diuers and almost infinite sortes of temptations for some of them are raised within vs onelie by our owne concupiscence which afterward are augmented by Sathan others are administred vnto our concupiscence by the wonderfull delusions of Sathan Againe wee are sometimes prouoked vnto wickednes from the right hand that is by flatteries and the false resemblaunce of right and profite otherwhiles from the left that is by threats and terrors 12 And from all these doe wee desire that our God would deliuer vs by enabling vs with his strength that so dwelling vnder his protection and defence we may firmlie stand against all the assaults of Sathan 13 So the worde DELIVER doeth admonish vs of our weakenesse and ignorance For if wee were able by our owne strength to withstand temptations wee shoulde not stand in need to craue strength and aide else where This our deliuerance from sinne then is not in our selues neither doth it depend vpon our selues but onelie vppon the strength grace and mercie of God Heere are confuted both the meere Pelagians who dreame that Sathan and our corruption may be ouercome by our owne strength and also the half Pelagians the Papists who imagine a concurring togeather of nature and of grace and those also who teach that the grace of regeneration once begun is sufficient for vs to gaine the victorie 14 For wee are borne the seruants of sinne and the grace of regeneration beeing begun standeth in neede of the support of new graces to confirm the same to make it effectuall 15 Yet are not wee therefore turned into stockes that in gaining the victorie ouer Sathan we should bee vsed as dead instruments onelie seeing both to will and to do is giuen vnto vs. 16 It is not greatlie materiall whether by the worde EVILL in this place wee vnderstand the Diuell or sinne dwelling in vs. 17 To conclude we desire in this petition that we be not ouerwhelmed by anie temptation but contrariwise that leaning vpon the power of God working within vs sinne and Sathan beeing ouercome we may all our daies liue in true holinesse Defended by MATHEVV ROBERTVS of Lorraine PRINCIPLES VPON THE CONCLVSION OF THE LORDS PRAYER LXXI 1 HAuing hytherto expounded the Petitions of the Lords Praier it nowe remaineth that wee open the shutting vp of them contained in these wordes FOR THINE IS THE KINGDOME THE POVVER AND THE GLORIE FOR EVER 2 There are two thinges especiallie contained in this conclusion first the confirmation of our faith that is of the assurance which we haue that we shall be heard of God who both will and can giue vs what we aske 3 Next is set downe the end whereunto wee ought to referre all the things that we craue in this Prayer namlie to his praise and glorie 4 And this is the most sure foundation of our praiers when as we know that they are to be directed vnto GOD vnto whome all power glorie and dominion dooth appertaine 5 For if our praiers were to bee commended vnto the Lord in our owne worthinesse which is none at all there is no mortall man that durst without singular temeritie so much as open his lips much lesse present his praiers before his majestie 6 But now though we be most miserable and bare of all thinges yet can we not be destitute of sufficient trust confidence in praier seeing our Fathers kingdome power and glorie cannot be taken away from him 7 By the word KINGDOME is meant the right and authoritie to beare rule this confession then dooth attribute vnto God the most soueraigne and free rule ouer all creatures whereby he gouerneth euerie where and ouer all 8 The POVVER which is mēcioned in the second place doth point out the abilitie and power to execute this gouernment which power is so soueraigne and so mightie that nothing is able to resist the same So that God is able to giue vs all things seeing hee hath this power in his hand which is also ioyned with exceeding mercie and bountifulnesse 9 Thirdlie and lastlie by the word GLORIE is declared the praise and honour of God whereunto wee are to referre all our thoughts and deedes as to their last and final end 10 The word AMEN signifieth as much as that which we aske is sure and certainlie ratified neither is it adioyned as a portion of the praier but to the end that it may both declare the sinceare desire and affection whereby we wish to be heard in Praier and also may testifie the staiednes of our faith 11 Seeing to giue thankes then we ought to consider these three things which this short sentence of Christ doth containe First that we remember those peculiar benefits which we haue receaued at Gods hand as DAVID beeing deliuered from the danger of warre saith Thou hast deliuered mee Lord from death and from the enemie c. 12 Next that we ascribe whatsoeuer we haue obtained to haue proceeded from the meere liberalitie of God and not to anie worthinesse or merites of our owne 13 Brieflie that thereby wee may be more and more confirmed in faith and may be raised vp to the hope of receauing other yea and greater benefites from his majesty For our God is not wearie in dooing vs good 14 Vnder this forme which is euerie way most perfect we holde that there is contained whatsoeuer we ought to seek at Gods hand so that it is to be accounted for the rule of all our praiers Wherefore it is not well done of the Latine Churches in that they haue omitted this clause and end of the Lords Praier though sometimes they vse the same elswhere Defended by MATHEVV SCARRO of Geneus PRINCIPLES CONCERNING THE SACRED MINISTERIE OF THE CHVRCH VVHERE THE DOCTRINE OF the Law the Gospel are compared together LXXII 1 VVEE haue done with the true markes of the true Church that is with the truth of Gods word Sacraments and Praier nowe because that all thinges are to bee orderlie done in the Church it is meet that we set down how these things ought to bee administred 2 We hold that as the truth of al the sinceare doctrine that doeth appertaine vnto aeternall life so also the true manner of the gouernment of the Church was giuen from aboue by the holie Ghost both vnto the Fathers before the Lawe and to MOSES in the wildernesse and also vnto the Apostles And to be short that this truth touching doctrine and gouernment was most faithfullie most fullie set downe both by MOSES and also by the Apostles 3 And although from the beginning vnto the end of the world there was is and shall bee but one doctrine of saluation yet was there not alwaies one the same forme of the dispensation thereof 4 For it pleased GOD at sundrie times and in diuers maners to make the said doctrine known vnto the world according vnto the which dispensation it was also needefull to frame the forme of the ministerie thereof