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
sort necessary And so AVGVSTINE saith that God was the Author of good and the ordainer of euill 10 Nowe seeing that Euill is not any thing that hath being in nature it followeth that there can be no extream soueraigne Euill saue onely as far as euill is altogether departed from that which is the chiefe and the soueraigne good which onelie is God alone blessed and mightie aboue all Wee doe therefore condemne the MARCIONITES the MANICHAEES and others who haue taught that there was two beginnings the one contrary vnto the other that is two Gods the one good of whome the inuisible spiritual and good Creatures haue had their beginning The other euill from whence all visible corporall and corrupt things haue issued whereas indeed all things are good in regard of their beeing and the euill that is in them hath proceeded from the corruption and defect of their being Defended by IOHN HENRIE SVVYTZER of Tygurine PRINCIPLES CONCERNING GOOD AND EVILL SPIRITS XIII CONCERNING THE CREATION OF AL things in generall we haue alreadie spoken now it followeth that we deale of the thinges created in particular and first of spirituall substaunces as beeing the Creatures that draw neerest vnto the nature of God 1 SPirits then are substances created of nothing without bodies and invisible yet finite in regard of the proprietie of their nature good indeed but so as they wer created by God of a changeable goodnes Of this sort are those which we call Angels and the soules of men 2 All Angels were at the first created good and endued with an vnderstanding of most surpassing excellencie and being of nature most simple next vnto God they were al at once created in the beginning not to take encrease by any propagation 3 The name of Angels is attributed to those Spirits to declare their office namelie that they are as it were the messengers and officers of God especiallie those of them that continued in the truth of whom we will speake in the first place 4 The names of those doe partlie shewe the excellencie of their nature as when they are called SERAPHIM and CHERVBIM and partlie declare the dignitie of their seruice wherevnto they are sent of which sort are the names of MICHAEL GABRIEL RAPHAEL spoken of in the Scriptures The like names of Angels mencioned in the bookes of CABALISTS and PAGANS wee holde to bee counterfeit 5 And as for the disputation cōcerning their degrees that of all other things is most vaine and so is the question concerning the time of their creation seeing that the lord hath not opened this misterie vnto vs. 6 Of these Angells some thorough Gods grace haue continued in the truth that is in that blessed and permanent state wherein they were created attending as diligent seruants vpon God that they might be readie to execute his commandements both for the furthering of the saluation of the Saints also for the execution of the just judgments of God 7 In the performing of these commaundements they haue often times appeared trulie visible and palpable by taking vpon them the shape of a man or some other form being for a set time clad with true bodies to bring to pas bodily actions It being the will of God that they should thus far frame themselues vnto the capacitie of men But whence they tooke these bodies and whether they fashioned them vnto themselues with all such like points as are laied vp onely in the secret counsell of God we hold it vnlawfull for vs to search 8 Now the rest of the Angels the number whereof are also exceedinglie manie wilfullie and willinglie changing themselues and departing from the truth hee being their guide and Captaine as it were who is peculiarlie named Sathan that is the aduersarie of God and the Deuill are by the just judgemēt of God of those that were most good become most euil but not bereaued of vnderstanding and judgement Wherefore also they are called by a Greeke name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is endued with knoweledge And for this their sinne they are justly adjudged by the Lord vnto aeternall torment without any hope of mercie 9 And although these wicked Angels do with all their might resist God yet are they wholie subject vnto his gouernement and power the Lord vsing their wickednes and malice partly to chastice his owne and partlie to execute his judgementes against the enemies of his name in such sort as hee turneth their wicked endeuours and purposes vnto the cleane contrarie part euen vnto the saluation of his children and to his own glory The Lord then in such sort doth vse them as instruments though euill that are at his commaundement but so as they can neuer be properly called the seruants of God because their worke is alwaies euil although he bringeth his good worke to passe by their meanes 10 These as also their Prince who from the beginning was a murtherer as far as in them lieth doe desire the destruction of men both bodie and soule 11 Their operations also are wonderfull when God giueth them power to hurt In so much that after a sort they may seeme to worke miracles 12 But if we cal those miracles which are done against all order of nature the Deuils can worke no such no nor yet anie of the good Angels Because this is onlie the proper power of God which can in no wise be communicated with any Creature The miracles therefore which seeme to be wrought by Deuils are either meere delusions or els wrought by the secret operation of nature which is better known vnto them being euill Spirits then to any men and therefore they haue but the shew of miracles 13 These euill Angels also seeme to foretell thinges to come in which respecte they haue long since bewitched men and depraued the true worship of God as farre as in them lay But to speake properlie they cannot foretel any thing to come because this also is the peculiar worke of God onely 14 Nowe howe they are able to worke in the hearts of men and to sturre vp their thoughts that is whether they alwaies do the same by the meanes of some thing laied before man or without anie object wee thinke it to be a curious question and it may be such as men cannot dissolue But our part is that wee bee very carefull to enarme our selues against these temptations with all our might by continuall praiers 15 But we affirme out of the word of God that the deuils are dispersed through all parts of the worlde both aboue and beneath doing all the euill they can euen vntill that Sathan and his Angels togeather with all cursed reprobates be cast into hel there to be tormented with eternall fire We doe therefore condemne the MANICHAES and the PRISCILLIANISTS who defended that the Diuels were euill by nature and created such at the first by a certaine euill God the SADVCES also who together with that HERMES TRESMEGISTVS
vnderstanding and will are renued vnto true holines of life 8 These being renued by faith powred into vs though all the time of our being heere we doe but in a sort vnderstand and will the thinges that are of God yet neuerthelesse our workes which belong vnto Gods seruice are fauourablie accepted by his Majestie as proceeding from Christ liuing and working in vs by the holy Ghost 9 In this respect then we make this difference between Philosophicall and Christian vertues that the former proceeding from a minde not yet regenerated are no other then filthie and impure in the presence of God whereas the latter on the other side doe of fauour please God and are in mercie crowned by him because hee looketh vppon them as fruits of faith flowing from Christ who is the Authour of all our purity and holines 10 Out of these thinges which haue bene spoken may be vnderstood not onely al the parts of our sanctification but euen the causes which concurre for the making vppe thereof may bee so easilie gathered as it may be well perceaued that we put the holy Ghost for the efficient fayth for the instrumentall the force and efficacie of that essentiall holines which is in Christ for the materiall the renuing of our whole minde from impure vnto pure and vpright qualities for the formall and the worshippe of God tending vnto his honor and the loue of our neighbour according vnto the prescript rule of the first and second Table for the finall cause thereof 11 Whence it apeareth that the Libertins who loath the practise of good workes are not to be reckoned vp amongest the number of true Christians seeing they neglect the chiefe end of a Christian life It appeareth also that the PELAGYANS and the halfe PELLAGIANS the PAPISTS are to bee detested because the former of them doe affirme that we are sanctified by nature onely the latter partly by nature and partly by grace Defended by FRANCES Pâ—FAYRIVS of Bearne PRINCIPLES CONCERNING THE IVSTIFICATION OF SINFVLL MAN IN THE PRESENCE OF GOD. XXVI 1 IN asmuch as our whole saluation consisteth in our justification before GOD it is needfull that wee maintaine the true doctrine thereof against al the corruptions of the same if so bee that wee will obtaine saluation 2 This justification then is when God doth attribute the sanctification of his Sonne Iesus Christ performed for mankind vnto those that beleeue in him 3 For whereas God is exceedinglie merciful and excedinglie just his mercie indeed did desire the redemption of man but his justice demaunded an absolute and euery way a perfect satisfaction for the same 4 To the end therfore that the Lord might bestow his mercie vpon vs it was needful that his justice should be satisfied 5 Now the most seuere justice of God could not be satisfied either by him who should be onely man because no Creature no not the Angels themselues can so sustaine the waight of Gods anger as they may be deliuered therfrom much lesse deliuer others or yet by him who shuld be onelie God because the Deitie cannot bee subject vnto any sufferings 6 Therefore God the Father mooued by his vnspeakeable mercie would haue that onelie Sonne of his Coessentiall and Coaeternal with him as he had promised vnto the Fathers when Sin first entered into the world at the time appointed to become true man who as beeing true God and true man without any confusion of the two natures might reconcile men with God 7 Of the justice of this Mediatour the which justice is laied against those thinges that make vs guiltie of Gods wrath there are three parts The one is the penalty sustained for the satisfaction of all our sinnes which hee discharged to the verie vttermost farthing The other is the absolute fulfilling of the whole lawe of GOD thereby couering our whole guiltines both that which wee haue by our originall blemishe or by sinning sinne and also by the sins that ar the most bitter fruits of that root The third is the repairing of our humaine nature in that most perfect humanitie which Christ tooke vpon him whereby all our corruptions and staines are blotted out 8 The righteousnes of Christ profiteth vs nothing vnlesse it be made ours 9 Now it becommeth ours not by any infusion either Essentiall as OSIANDER dreamed or qualitatiue as the jangling Sophisters doe auouch but by a spirituall apprehension or applying of Christ effected in our mindes after the which followeth the free imputation of that threefold righteousnes which is inhaerent in the man Christ onely as in the subject 10 Of this spirituall and most effectuall apprehension and application the only inward instrument is true faith which is that full assurance whereby euery one that beleeueth doth imbrace particularlie the righteousnes of christ offered as appertaining vnto them 11 This faith is in noe wise of our selues but from the meare grace of God the holie Ghost mercifully creating the same in the vnderstanding and the harte of the elect that is being the cause that after they haue heard and vnderstood the worde of the Gospell they doe trulie beleeue although not perfectlie whoe also doth afterwarde seale vp and nourishe this gift in them as they doe learne more and more by the dailie hearing and meditation of the word of the said Gospell and as the Sacraments annexed vnto the worde doe most effectuallie witnesse vnto them 12 Now as the same Christ doth reconcile them vnto his father and purchase vnto them the title of the heauenlie inheritance who being freelie made partakers of that three-folde righteousnes doe lay hold vpon him by faith euen so doth hee sanctifie them by his Spirite abollishing the olde man in them by a little and a little both kindling a new light in their vnderstanding and also sturring vp holie motions in their wils to the end that strongly resisting with all their might the reliques of the old man they shuld beginn both to will and to doe that which is good 13 That newe qualitie then called inhaerent righteousnes and regeneration testified by good workes is a necessarie effect of true faith whence it is to bee gathered that good workes are by no meanes the causes but onelie the witnesses of that imputed justification whereby alone trobled consciences are at rest for they are no otherwise to be considered then as things that necessarilie followe the beleeuers being alreadie justified in Christ 14 Therefore we are said to be justified by faith onelie without any works not that true faith is at any time alone or destitute of good works but in asmuch as workes how good so euer they be do not concurre or availe to the obtaining of the righteousnes of Christ 15 The square and only rule of these good works according to the which they are to be directed most diligently to be waied is the wil of God laied open to vs in the law 16 Now althogh that they who are after this maner reconciled vnto God
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
sort doth appertain vnto the soule namelie in that respect that by the resurrection it was restored againe vnto the bodie that is vnto his proper instrument 5 Heere it is also gathered that the same verie bodie which was laid in the graue rose againe 6 The Resurrection did abolish none of the essentiall qualities of the bodie of which sort are to haue a quantitie and to bee finite whence followeth that it is also enclosed within the compasse of the members thereof and is contained in a place We do condemne therfore the Eutychians who held that he had a bodie that was not bodilie and the Valentinians who said that it was an aierie bodie and the Marcionites who turned his true bodie vnto a shadow both before and after the Resurrection 7 By the same reason also doth fall to the ground that inuented forgerie both of Transubstantiation and Consubstantiation as beeing altogether repugnant vnto the truth of the bodie of Christ 8 Christ was the first that rose hauing swallowed vp mortalitie and remooued at once all the infirmities of the naturall life from him selfe although that after his resurrection he did trulie eat and drinke that he might make vs fullie assured that he tooke vpon him again a true bodie 9 Christ which is proper to him alone rose againe by the power of his owne Deitie and not by any borrowed strength or by the force of anie creature Therefore his Resurrection is a most true demonstration that he was trulie God 10 There was great cause why Christ shoulde ryse the third day and not before least that if he had risen sooner his death should haue seemed to be but fained or if he had staied longer in the graue the faith of the elect might haue beene hazarded 11 The Resurrection of Christ was necessarie to the accomplishing of our saluation because that as it behooued him to suffer the death due vnto our sinnes so also it was needfull that death should bee ouercome by him that hee might bring vs vnto aeternall life beeing deliuered from mortalitie 12 It was agreable also vnto the justice of God that Christ should enioy aeternall glorie euen by the condition of the legall couenant which is do this and liue 13 The Resurrection of Christ is a sure pillar of our resurrection because the church is as it were the complement or filling vp of Christ and therefore taking away that head of Christian religion vaine were the preaching of the Gospell Therefore we detest from our harts the Saducees and all Philosophers that haue denied the resurrection of the flesh 14 The doctrine of the Resurrection hath beene continuallie held in the church of God the which also though it do depend vpon the omnipotencie of God onelie may yet in some sort by laying downe some sure grounds and principles bee probablie gathered by humaine reason 15 Our bodies shall not be two in nomber after the resurrection but the verie same bodie that lay downe in the graue shall rise againe The opinion therefore which IOHN the Bishop of Ierusalem held concerning the taking vp of an other body is worthelie condemned 16 The Resurrection of Christ doth properlie belong vnto the elect seeing the wicked are to ryse againe not by the vertue of his resurrection but by the just judgement of GOD vnto aeternall damnation euen by the force of that penaltie which GOD added vnto the commandement hee gaue to ADAM The day that thou shalt eate thou shalt die the death euen the first and the second death 17 It is no wonderfull case that Christ after his Resurrection did not openlie manifest himself vnto all men for as there is a time of mercie so is there a time of judgemēt with God 18 Christ proued his Resurrection vnto his disciples by all kinde of arguments as by the testimonies both of Angels of weomen and of men vnto whome he presented himselfe aliue euen in the same bodie that was marked with the scarres of the wounds adding thereunto also the testimonies of the Prophets 19 Vnto all these things he adjoined his conuersation which he had with them for the space of fourtie daies least either a shorter time should not suffice or if he had continued longer he might seeme to haue risen to such a life as he lead heere at the first 20 Hetherto also belongeth the manner of his appearing which was in some respect naturall that it might be manifest that neither his resurrection nor his glorie did take from him his true humanitie whereby he is and shall be our brother for euer and yet notwithstanding supernaturall that all might knowe him hauing laide downe this naturall life to be vnto vs the first fruits of a spirituall and an aeternall 21 Now seeing both this hystorie of the Resurrection and also testimonies of the Prophets which fore-tolde the same were published openlie and in the audience of as manie as would heare not onelie of the Iewes but of al other people and was also confirmed by all kinde of miracles it must needs be that neither the Iewes nor anie other people can complaine that Christ after hee had risen againe did not offer himself to be seene of them 22 And seing that Christ came to saue his elect wholly both soule and bodie and that his resurrection is his true and full victorie it followeth that that spirituall resurrection whereby it commeth to passe that our soules beeing spiritually vnited vnto Christ the old mā beginneth to die in vs being by little and little to be worne away is buried and the new man riseth again doth depend vpon the resurrection of Christ that euen as Christ after his resurrection not before as far as he is our head began to liue that aeternall life after he had ouercome all the infirmities of this naturall life which sinne excepted he had vndergone for our sakes so that qualitie of an vncorrupted life being begun in our soules while we liue heere and proceeding farther after the dissolation of this bodie is at the length to bee fullie perfected when the restitution of our bodies shall be accomplished and so the elect shall liue that aeternall life with Christ the type of which benefite is the Sacrament of Baptisme vnto vs. 23 Nowe euen as the Spirit of Christ passed from the Crosse into Paradise at the verie same moment that it departed out of the bodie thēce returned into the bodie that whole Christ in respect that he was man might be afterwards glorified so we do beleeue that their spirits who die in the Lord do straight way depart vnto God there to enjoy that measure of glory that is appointed for thē vntill that they beeing adjoined againe vnto the same bodies which will be the verie same in substance trulie corporal though in a far more excellent estate shal liue vnder Christ their head for euermore We do condemne therfore both that fable of Purgatory fire and also their doctrine who dreame that the soules of the departed
in regard of those things that appertain vnto the foundation of the gouernment of the Church as for the hard places that are in the word it interpreteth them both by conference of the scriptures and also according to analogie of faith 20 Nowe as touching those thinges which appertaine vnto outward order the Church in the feare of the Lord may therein consider what is most meete vnto time and place Wee doe condemne therefore those who dreame that euerie man whatsoeuer hee professe shall bee saued by his own Religion seeing out of the Catholicke Church there is no saluation And those who tie the Catholicke Church vnto one certaine place Those who bring vnto the Church the Academicall â—ncertainty Those who require a forme of perfection in the Militant Church Those who holde the personall succession absolutelie for an vndoubted note of the Church Those who haue by little and little transformed the Christian Presbyteries or Eldership that is the gouernment ordained by Christ the onely King and Monarch of his church into the image of the beast which was the olde Romaine Empire and that first by bringing in the dignity of Bishops next by apointing degrees amongst them and last of all by placing Antichrist at Rome vnder the title of the Ministeriall head Those who doe not measure the Church according to the word of God but the word according to the bare name of the Church Defended by DAVID PIOTAEVS of Geneua PRINCIPLES VPON THE ARTICLE I BELEEVE THAT THERE IS A COMMVNION OF SAINCTS LI. 1 CHrist can be fruitfull vnto none but by participation 2 This participation is partly of Christ and partlie of of his benefites which doe flow from the participation of him 3 That therefore whereof wee are made partakers is partly substantiall and partly a quality 4 The Substantial things are both Christ himselfe God and man and also all those corporall things which are bestowed vpon vs together with Christ beeing participated vnto vs. The qualities are all those gifts both of the bodie and the mind which in him we receaue in this life and obtaine in the life to come 5 Now wee are made partakers of the Deitie of Christ onely in force and operation but of his humanity in verie deed as far as he is our brother 6 Nowe this participation by reason of the most strait baÌ„d and the vnspeakable efficacie therof not that the one substance doth touch the other is expressed by the names of vnion engraffing incorporation and such like 7 The same is for three causes called spirituall first of all because the true and the soueraigne cause thereof is that power and vnspeakable force of the holy Ghost the which notwithstanding the distaunce of place doth most trulie and most effectually joyne the Saints though here as yet vpon earth in a spiritual marriage with Christ that they may be flesh of his flesh bone of his bones althogh according vnto this flesh they are not vpon earth but in heauen 8 Secondly because again this conjunction with Christ himself according to the flesh is in regard of vs a worke not of the bodie but of the minde which receiueth Christ by faith 9 Thirdly because the end and the scope of this mutuall Communion is not to the end that a kind of monstruous bodie should arise from the vniting of his substaunce with ours but that in this life we shuld be gouerned by his Spirit and that in the life to come we should liue an aeternall and a heauenly life with him 10 Yet may this vniting bee called a corporall vnion in a sound meaning so that all ambiguitie and newnes of wordes be auoyded namely if that especiall thing which in this mysterie as before hath bin said we spiritually receiue by faith and that is the verie humanitie of Christ be considered Next if respect be had to the external means which the holy Ghost vseth to beget and nourish faith in vs namely both the outward word sounding in our ears and also the Sacramentall elements and rites that affect the rest of our senses 11 Out of this spirituall vnion ariseth that mysticall bodie wherof Christ is the head both in respect of his preheminence ouer the same and also because he doth wholie giue sense and motion therevnto Nowe all those that beleeue and are sanctified are called members vnder this head in which sense is the Church called by PETER the Citie the spirituall temple of God built of liuely stones whose foundation and cheife corner stone is Christ who sustaineth and beareth vp the whole building It is no lesse absurd therefore to suppose that there is a kind of fastning and a cleauing of Christs bodie within ours or of ours within his then it were to say that the bodies of the Saints do subsist one within another Seeing that the band of the Communion of Saints is the very same that the vnion is which they haue both with themselues and with Christ 12 Some of those things wherof we are made partakers in this mysterie are altogeather proper to the elect namelie Christ himselfe of whome none can be a member except he be indued with true faith true faith which is inseparablie joyned with true hope charitie and last of all that aeternall kingdome prepared from all aeternity according to the free purpose of God vnto the elect onelie Some also are after a sort as the Lord thinketh good common to the hypocrites and prophane by reason that they seeme to bee ingraffed into Christ as are the gifts of Prophesie of tongues and of healing togeather with manie other notable gifts of the mind and excellent benefites of this life the which as by the elect they are consecrated to God who is the giuer of them so are they prophaned by the wicked 13 Againe these gifts though not alwaies in the same measure are partly common to all the Saints as beeing necessarie to the saluation of all of which sort are the participation of Christ himselfe liuelie faith steadfast hope loue vnfained remission of sinnes and sanctification by the holie Ghost with suche like and partlye proper to euerie seuerall beleeuer the which the same holie Spirite doth distribute according to the diuers consideration of the callings of men vnto whome and in what measure hee thinketh good 14 Euerie one of the Saints seuerallie considered haue their peculier giftes both in regarde of the possession of Christ himselfe and also of his benefits as it is expressed in the similitude of the talents But in asmuch as there is one GOD and Father of all one Christ the Lord one Spirite whereof all the Saints are endued one faith one hope of the same calling one baptisme one kingdome of heauen and also because whatsoeuer graces bestowed vpon anie is therefore giuen that the vse of them may bee common vnto them all and so that they should be the one and the selfe same bodie of Christ therefore all the gifts bestowed vppon any of the
whole analogie may be kept and also for the cause alledged in the 11 principle 16 This analogie doth depend vpon the diuine ordination institution or blessing by vertue wherof common things are drawne vnto a holie vse The signes therefore haue by the ordinance of God no consideration at all of a Sacrament saue onely in the action of their lawfull administration Neither are wee to imagine of any force that should bee engraffed in the signs themselues seing they differ from common things in regard of a Sacramentall signification onely and that in the very vse That carrying about an adoration of the signes is most horrible Idolatrie 17 As the whole force of the Supper and the Sacramentall formes of speach doe arise from this analogie so they are to be judged thereby These speaches therfore This is my body the cup is the new Testamēt in my blood are not to be expoūded according to the words but according to the meaning that is by a Sacramentall Metonymie or chaunge of the name whereby those things are said to be that wherof onely they are a signe 18 The proper and principall endes of the Suppcr are both the serious remembraunce joyned with thankes-giuing of the death of Christ to his glorie and our profite and also the neerer ingraffing of vs into the body of Christ by faith beeing strengthened and increased and our neerer vniting with God the Father by meanes of the Mediator who dwelleth in vs by his Spirite 19 The lesse principall endes are the mutuall communion and loue of the faithfull being members of the same body the outward witnessing of that mutuall consent and the preseruation of publicke meetings 20 The effects of the Supper doe differ from the ends but in respect onely For seeing it is ordained by Christ vnto these ends it cannot be but that they should ensue vppon the lawfull vse of the Supper yet so as the instrumentall signification is attributed vnto them as their worke whereas the whole efficacie is solie referred vnto the holie Ghost 21 The profit and efficacie of the Supper is not to bee tied vnto the verie moment of the action of receauing but doth extend it selfe vnto our whole life yet is not the action once celebrated to bee for this cause euer after neglected seeing no man hath such a perfection of faith in this life as he standeth not in need of this support Defended by IANES ARMINIVS of Holland PRINCIPLES TOVCHING THE POPISH MASSE LXI WEE HAVE SPOKEN IN THE FORMER Principles concerning the true vse of the Supper of the Lorde now wee are to shew in few wordes how the said vse hath bene diuerslie depraued by Sathan 1 OF all the errors that haue risen about the holie Supper of the Lord that inuention of Transubstantiation is the most ouglie which was brought in and confirmed especially by LANFRANKE about the yeare 1050. 2 For when as the words of Christ instituting this Supper ar to be vnderstood acording vnto his mind who speaketh them which alwaies ought to be regarded in all acts and especiallie in Testaments so that in this Sacrament the bodie and bloode of Christ are truelie but sacramentallie and by faith giuing credite without question vnto his woordes receaued The Transubstantiators contrary to all reason and vse of Sacraments haue so obstinatelie stooke to the woordes that manie absurdities haue risen thereof 3 First of all seeing all Sacraments do consist of signes and things signified they doe take away the nature of the signes For they teach that after the Consecration as they call it the signes do not remaine but that the thing it self onelie is presented vnto vs. 4 Secondlie the Sacramentall participation beeing thus abolished they make a kinde of imaginary receauing of the Lords bodie and blood whereby as they hold the bodie which is nowe in heauen is reallie and corporallie present in infinite places at the same time and is receaued at once in whole and in part by manie and by one which thing as it is most absurde so doth it ouerthrow the articles of the Ascension and sitting at the right hand of the Father 5 Thridlie they haue fained such a change as maketh that which is not to be and that which is not to be For they doe so spoile the bread and the wine of their essence as they desist to be bread and wine and begin to be some other thing and they dreame of accidences that are inhaerent in no subjectes against the first article of the beleife which teacheth that the Lord is the Creator and preseruer of the things which he made 6 And heere they doe verie foolishlie bring in the omnipotencie of God for wee are now to enquire not what God can but what hee will doe according to his written worde Moreouer it cannot be either that God can lie or that Christ can be contrarie to himself both which wil necessarilie come to passe if anie thing be said to haue beene ordained by Christ contrary to the articles of our faith 7 Hence haue risen two most greeuous errours the former touching the worshipping of the bread and the wine the which in a verie fearfull blasphemous sorte are thus commonlie saluted by the Papists ALL HAILE SAVIOVR OF THE VVORLD THE VVORD OF THE FATHER THE TRVE SACRIFICE LIVELIE FLESH THE VVHOLE DEITIE TRVE MAN c. The other touching the expiatorie and propitiatorie oblation for the sinnes of the quick and the dead which the Church of Rome doth properly call the Masse and wherein they place the somme of all Christianitie 8 For the Masse is not that mingle mangle patched vp as it were of the shreds of diuerse places gathered heere there out of the Scripture and other authours which are the reliques of the auncient Liturgie or common seruice booke of the Christians but it is that ordinarie propitiation and oblation called by them their vnbloodie Sacrifice which is offered vnto God the Father for the sinnes of the quick and the dead 9 Nowe they offend in this point first because they change the Sacrament into a sacrifice wheras Christ commaunding vs to receaue and not to offer ordained a Sacrament and not a Sacrifice 10 Next in that they falslie teach that in the Christian Church there remaineth after the death of Christ anie expiatorie Sacrifice besides the verie bodie of Christ which is endued with a true humaine nature and soule 11 Thridlie in that they closelie accuse that one and most perfect sacrifice of Christ of imperfection by iterating the same euerie hand while For iteration is a note of imperfection as the Apostle saith Heb. 7. 12 Christ indeed commanded all the faithfull to celebrate the memorie of his passion but hee gaue no commandement vnto anie that he should bee sacrificed For there ought to be no mention of the NAME and office of a PRIEST or of an ALTER at this day in the Church of Christ For Christ is now the onelie and the chief Priest who offered himself