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
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
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
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
partes as that it is first and of it selfe in the whole whereas it is in the parts but after a secondarie manner Defended by IOHN CASTOLL of Geneua PRINCIPLES CONCERNING THE FACVLTIES OF THE SOVLE OF MAN XV. HAVING SET DOWN WHAT WE ARE to beleeue according vnto the Scriptures concerning the essence of the soule of man nowe wee are to entreate of the powers thereof 1 GOD alone is a most simple and a most meere beeing And therefore although the essence of the soule be a spirituall and no bodilie substance yet it is endued with faculties agreeable vnto the nature of it which by their owne spirituall manner are inhaerent in the essence thereof as in their subject We do not therefore allow the opinion of the PERIPATETICKS who taught that the faculties of the soule doth not differ from the essence of it in deed but after a sort 2 And although the very essence and substance of the soule doeth by the grace of God continue without all change and alteration yet the powers thereof were created of a changeable nature 3 Now as man was created in one of his parts like vnto all other liuing creatures aswell in regarde of the substance of their bodies as of their naturall life though in a far more excellent state So it behoued that that other part of his should bee endued with faculties meet for the preseruation of the naturall life of his said bodie namely with the faculties of nourishing and the power of outward senses whereof whatsoeuer might be farther spoken wee leaue vnto Phisitians and naturall Philosophers 4 The other faculties are proper vnto the soule of man for the spirituall and immortall excellencie whereof it is also and not only for the very essence of the soule trulie said to be created according to the image of God 5 Yet in asmuch as the soule in bringing forth the effects of these proper qualities doeth vse the instrument of the bodie whereunto it is personallie vnited in this respect also man wholie considered but not in part may be truly held to be created after the image of God We do condemne therfore the dotage of the ANTHROPOMORPHITES who placing the image of God in the very bodie of man did therefore dreame that God was a bodilie substance as also the madnes of OSIANDER who referred the same vnto the incarnation of the world 6 These faculties we holde to bee two the vnderstanding which is also called the minde and the will or as sometimes they are called in the holie Scriptures the spirite and the soule taken in a more narrow signification 7 This Image considered these two faculties is expressed of PAVL by the names of righteousnes and true holines whereby hee declareth the agreement which it had with the patterne according vnto which it was created A wonderfull light being powred into the facultie of vnderstanding whereby it was endued with a most cleare knowledge and such as was obscured by no darknes of the true God and his diuine will And an inward force being ingraffed into the will whereby it was able to stirre vp it self by holy motions without all shew of resistance vnto that end for the which man was created the bodie to be short beeing framed in a most wonderfull decent sort to yeeld obedience most redily and without all wearisomnes vnto the soule when it moued the same 8 Vnto this agreeablenes of man with God and to the agreement and proportion that all the partes of man had among them selues was adjoined as it were another shining brightnes of the diuine Maiestie the dominion of all the inferiour creatures granted vnto man that by this meanes also man might shine here beneath as a president of the majestie and glory of God 9 To the execution of this gouernment there was giuen vnto man an exact knowledge not gotten by labour and vse but naturallie ingraffed in him both of the natures of all things that he was to gouerne and also of the best way to rule them Wherunto of the contrary side the good and right disposition and inclination which all the creatures that were vnder mans gouernment had to obey man was answerable the which harmony and agreement of the whole world MOSES doth expresse by the name of the goodnes that was in euery creature Defended by IOHN FLORIDES of Augiers PRINCIPLES CONCERNING FREE-WILL XVI THE FACVLTIES OF THE VNDERstanding and the will are alwaies accompanied with that power which is commonlie called Free-will whereof wee will now speake 1 FREE-WILL which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the force of the word be strictlie considered is giuen neither to man nor Angell nor yet shall euer bee granted but trulie and absolutely doth agree vnto God alone for he onlie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Yet of this high and soueraigne authority there were certaine lineaments shadowed in Angels and men at their first creation when as both the one and other were endued by the Lord with vnderstanding will whereby they were made capable of knowledge and vnderstanding 3 For man is not onlie stirred to desire by a naturall liuelie motion but euen according vnto aduise or electiō which cannot be without either the true or the apparant knowledge of the thing it desireth 4 Such furthermore was the state of the first man before sinne that his vnderstanding and will did altogether agree with the wil of God and were wholly subject which is the cheefest libertie vnto his commandement without all resistance or strife that the affections had against the minde 5 At that time therefore man was in deed the Lord of his owne actions that is endued with free-will Yet because he was mutable and changeable both wayes he did so encline from good to euill that as AVGVSTINE saieth by sinning he lost both him-self and his libertie 6 Not that hee was turned vnto a stock and so bereaued of judgement and will For sinne hath not vtterlie abolished nature although it hath lamentablie polluted the same but such a libertie remaineth as can will nothing but what is euill and that euillie For whatsoeuer is done without faith is sinne 7 Now in things that are subject vnto vs as many actions both naturall and morall are free choise is left vnto man that he can either will or not will as he hath will either to speake or to hold his peace to studie or not studie and such like 8 But in supernaturall things as are to know God to loue him and to obey his will as we ought we are altogether weake and blinde or rather deade as PAVLE speaketh Wee do condemne therefore the PELLAGIANS who say that the force of will remaineth in vs vnblemished and that sinne may bee auoided by the meere light of nature And the PAPISTS also who holde that it is but blemished onely 9 For we acknowledge as the Scripture teacheth that wee are nowe our nature being corrupted dead in sinne the children of wrath and enemies vnto
infinite and immeasurable or vncircumscribed in a place or that it can bee in many places at once or euery where or yet any where indeed any otherwaies then as in a place 6 Yet as they are joyned togeather that is in respect of the whole wholie considered the word is trulie said to be this man and this man to bee the worde not that the one nature is transfused or turned into the other but because these two natures are one only subsisting person which the Schoole-men call the grace of vnion or vniting grace 7 In like manner although the essentiall properties of the one nature be not transfused into the other yet is the word said to be crucified and dead not in it self but in the nature that was assumed In like sort this man is saide to be Eternall Infinite Immeasurable and God himselfe not in it selfe but in the assuming nature or the nature that tooke flesh 8 The maner of speaking is called the communicating of properties the which in respect of Christ wholie considered is Reall or both in name and in deed but in consideration of the natures seuerallie considered it is verball or onely in name 9 The Deitie of Christ borroweth nothing of the humanitie which it assumed Whereas on the other side the humanitie subsisting in the Deitie is perfected by it 10 Nowe the humanitie of Christ is fullie indued with so great store of all qualities most excellent those onelie excepted which are so essentiall in God as they can be in no wise communicated with any creature and by the powring whereof the humaine nature should be swallowed vp and become the Godhead as in dignitie and glorie hee doth farre surmount all Creatures as being inferiour vnto the Deitie onelie The which fulnes of gifts the Schoolmen call grace habituall or fullie possessed 11 Now this exceeding vertue and power was powred by degrees vpon the flesh that was assumed not at the very moment of the vniting togeather of both natures In as much as it behooued Christ to take vpon him such flesh as was in deede subject to all our infirmities sinne excepted vntill that hee hauing fulfilled whatsoeuer was necessarie vnto our saluation had obtained a name aboue al names the Godhead onelie excepted Wee doe abhorre then both the NESTORIANS who deuide the person and the EVTYCHIANS who either confoūd the natures or mingle their essentiall proprieties 12 The glorifiyng of the humanitie of Christ which is ment in the Christian beleife by ascending into Heauen and sitting at the right hand of God hath neither abolished the essence nor the essentiall properties of a true body Defended by STEPHEN BLOIVS of Angiers PRINCIPLES CONCERNING THE OFFICE OF CHRIST XXI SEING THAT WE HAVE DONE ALREAdie with the person of Christ it followeth now that we deale with his office For these two are to be considered in him 1 MAnkinde by reason of sinne whereunto it wilfullie fell was altogeather loste in such sort as it could in no wise by it owne strength escape aeternal damnation 2 But God to the end that hee might affoorde a moste cleare testimonie of his mercie did appoint in his aeternal counsell to deliuer men from this miserie and calamitye And to the end that this might bee done without anie impeachment of his justice he appointed a Mediatour who should performe all these things that were required 3 Therfore seeing to auoide the curse of the lawe the lawe it selfe must bee fulfilled by men and this can by no meanes be performed by them it behooued the Mediator to effect this worke and not to ouerpasse the very least title of Gods Law The opinion of the PAPISTS therefore is very wicked in attributing anie other merite vnto any man saue onely the merite of Christs alone obedience 4 Furthermore seeing it behoued God which is moste just to punishe the sinnes of men that by this meanes his justice might be fulfilled and men could not vndergo the weight of Gods anger but they should bee euerlastinglie swallowed vp thereby It was the office of the Mediatour seeing he bare the person of all men to pay all their debts and to suffer punishment for them all They are againe most wicked who bring in any other Mediatour of satisfaction in the presence of God saue onlie this one 5 And as Christ was vnder the law represented by Prophets Kings and Priests so beeing exhibited in his time hee was annointed to bee a King Priest and Prophet In which three callings his whole office is contained 6 The Propheticall office of Christ is to teach men the will of God and clearelie to lay open vnto them his decree concerning the saluation of mankinde and so to put an end vnto al prophesies that is to fulfill all those things that were fore-tolde of him It is execrable wickednes therefore to burden the conscience of man with new commandements added vnto the worde or to impose anie lawe vpon the conscience and much more to adjoine vnto the Gospell new supplies of saluation 7 The Kingdome of Christ consisteth heerein namely that al his enemies beeing subdued vnder him as Sathan sinne and death he onelie may beare rule ouer his church defend the same and bestowe all thinges needfull therevpon 8 This Kingdome is not like vnto other Kingdomes that are earthlie but it is spirituall And therefore the Iewes are worthelie condemned with all others that thinke this kingdome to consist in a kinde of outward pompe majestie and magnificence And they are much more impudent then the Iewes themselues who will haue the tyrannie of the Romane Praelate to bee a visible representation of Christs kingdome 9 The office of Christs Preist-hood was by some acceptable Sacrifice to pacifie God being offended with vs And because no other Sacrifice could bee found meet and no other Priest worthie for this worke hee who was without all spot became both the Sacrifice and the Preist now also making intercession for vs in heauen Therefore the Papisticall Sacrifizing Preists are most grosse seducers who saye that in the Sacrifice of their Masse they offer Christ really both for the quick and the dead Defended by BERNARD CASANOVA of Bearne PRINCIPLES CONCERNING FAITH XXII HAVING DECLARED THESE THINGS which appertaine vnto the person of Christ it remaineth that we speak by what meanes Christ with all his benefites is applied vnto vs. 1 CHristian faith is that onelie hand whereby wee take hold or apply vnto our selues Christ being offered vnto vs with all his benefites that are necessarie vnto our saluation 2 This Faith wee doe first of all distinguish from that meere agreement of the vnderstanding whereby it commeth to passe that we beleeue all these things to bee true which are contained in the holie Scriptures the which agreement or assent wee affirme that it may arise from the light of nature also and the arguments that may be compassed by humane reason without anie peculier lightning of the holie Spirite seeing the verie vncleane Spirits themselues do
of effectuall Regeneration doth teach comfort raise and confirme vs in all our conflictes against Sathan ◅ill wee obtaine the crowne which is giuen of free gift though vnto these onely that do lawfully striue and ouercome Defended by HILARIVS FANTRAT an English-man of Guernzie PRINCIPLES CONCERNING MANS IVSTIFICATION IN THE SIGHT OF GOD. XXIIII 1 THat we may haue a sure foundation of aeternall life and may worship God in this life with a quiet conscience the doctrine of mans justification in the presence of God is very necessary 2 Iustification therefore is a free imputation of righteousnes made of God by and for Christ to saluation vnto euery one that beleeueth 3 But in asmuch as God is exceedingly mercifull and exceedinglie just and that his mercie doth not abolish his justice which remaineth vnviolated it behooued that his justice shuld be fullie satisfied before such time as he could poure forth his mercie vpon mankind and therefore that Christ should be God and man 4 For he who is onelie man cannot be able to sustaine the wrath of God nor on the other side hee who is onelie God because that God can bee subject vnto no kinde of suffering 5 Therefore God the Father beeing drawen in mercie woulde haue his onelye begotten Sonne at the appointed time to become true man without any confusion or mingling of the natures might reconcile men vnto God 6 The efficient cause therefore of the righteousnes imputed vnto vs is the mercie of God the Father and his free loue towards vs for he it is that saueth and justifieth 7 The materiall cause is Christ crucified and risen for vs where three thinges come to bee considered the one whereof consisteth in the punishments whereby hee hath most fullie satisfied for all our sinnes The other standeth in his obedience the fulfilling of the whole lawe by him for vs the third is the most perfect repairing and integritie of our nature in the flesh which Christ tooke vpon him wherby the filthines of our nature is couered that it commeth not into the sight of God 8 The formall cause is the verie imputation of Christs righteousnes by meanes whereof we are accounted to be freed from sinne just holie and heires of aeternall life 9 The instrumentall is of two sortes the one in respect of God that justifieth which is Christ himselfe the other in respect of vs that lay holde vpon imputation of righteousnes and the same is faith imbracing firmely the promises of the grace of God in Christ 10 The finall likewise is two-folde the one in respect of GOD and that is that hee might declare his righteousnes vnto men by partaking the same with them and also the glorye of his name the which hee maketh more cleare in the vessels of mercie the other in respect of vs that wee may at the length enjoy indeed that life which is laied vp for vs in the Heauens which now we possesse by hope onely 11 The effect inhaerent in vs as in a subject is that newe qualitie which is called inhaerent righteousnes or regeneration which in no wise doth absolue vs in the presence of God but is onely a most sure witnes of our engraffing into Christ and therefore of our free absolution in him 12 This righteousnes seeing it cannot bee giuen vnto anie saue onely vnto the elect by faith hath annexed vnto it the gift of perseuerance although by their fault it seemeth sometimes to be ceased 13 Whence we gather that they who haue bene once endued by God with this righteousnes can neuer fal away from his grace and as for them that shall neuer bee partakers heereof they shall perish for euer We do therefore condemne those that gaine-say this Doctrine I The LIBERTINES and the EPICVRES who when they heare that man is not justified by workes nor by his owne righteousnes but by the righteousnes of another namelie by the righteousnes of Christ imputed by faith casting off all care of good workes haue endeuoured and daily do labour to bring a kinde of prophane and godles security ◠into the Church II The PAPISTS who denie that wee are justified by Faith onlie but do attribute part of our justification vnto workes and such works as are meritorious III OSIANDER who held that man was justified by the essentiall righteousnes of God Defended by WILLIAM QVARCINVS Tarbiensis PRINCIPLES CONCERNING SANCTIFICATION XXIIII SEING THE EFFECT OF FAITH IS twofold Iustification and Sanctification it followeth that hauing spoken of the former we adioyn the latter vnto it 1 HEre first of al we do especiallie distinguish Sanctification whereof we are now to speak from that most perfite integritie which in Christ is imputed vnto vs as the effect is to be seuered from the cause and the fruit from the tree 2 To expresse this wherof we now speake there do occurre manie diuerse names in the holie Scriptures as are these especiallie in the new testament Sanctification regeneration newnes of life Baptisme taken passiuely Spirite mortification of the olde man and the quickning of the newe with other the like phrases which would be too long to be heere recited 3 Sanctification in this place we describe to be an effect proceding frō the holy Ghost working in the minds of the faithfull wherby by a little a litle euen vnto the end of this life as the naturall corruption is purged so the image of God is repaired in vs vntill after death it be perfitely finished in the other world 4 This guift as also all others which it bestoweth vpon vs dooth the holie Ghost whollie drawe from Christ in whome the Scripture giueth vs speciallie to consider in his death buriall and resurrection the subduing of that originall corruption of ours which was imputed vnto him whence it commeth to passe that wee deuide our whole sanctification into these three members mortification buriall of the old man and the rising againe of the new 5 The mortification of the olde man wee call the effect of that spirituall and most powerfull application of the death of Christ wherby our corruption receaueth a deaths wound so that it is no more so powerful to stirre vp in our minds wicked motions such as are contrary vnto Gods will 6 The burying of the olde man is also an effect of the spirituall application of Christs buriall whereby our olde man being alreadie wounded by that deadly stroke dieth by little and little vntill at the length after the death of this bodie it be brought to nothing For as the buriall of the bodie is a going forward of death so also the burying of the olde man is nothing els but a continuance still proceeding further and further of that mortification which went before 7 The raising againe of the new man is also an effect of the spiritual aplication of the resurrection of Christ wherby it commeth to passe that the new man is raised vp in vs that is that the qualities of our minde to wit our
elect in particuler are common vnto all the Saints in respect of the vse which is the communion of Saints in this life 15 Yea and the vse of these graces if it may be ought to reach euen vnto them that are without as farre as the glorie of God and the edification of the Church doth permit both because often times many of the elect lie hid amongst them and also because wee must bee like our heauenly Father who maketh his Sunn to rise vpon the good and bad 16 This Communion begun here vpon earth shal then after that those thinges which belong vnto the vse of this life are abollished be perfected in that aeternall kingdom when as faith being chaunged into a full knowledge hope into the injoying of the thinges hoped for and charitie being made perfect God shall be all in all his Saints Now the Communion of Merites either amongst the Saints liuing heere togeather or betweene the Militant and the Triumphant church is both most false and also blasphemous as also the very opinion of merrites is a meere forged vntruth Defended by IOHN WTENBOGAERT a Low-country man of Vtrick PRINCIPLES CONCERNING THE WORD OF GOD. LII 1 VVE haue dealt in the former principles with the Church and it hath bene said that the notes of the true Church were the Word of God and the Sacraments now wee will deale with these notes and first of all with the former of them 2 The word of God which is the first note wee cal in this place not whatsoeuer GOD hath spoken but those things onlie which the Prophetes and Apostles inspired by Gods Spirite haue in times past as taught by worde so committed to writing those things which being comprehended in the bookes of the ould and new Testament are as yet vnto this day after so manie warres slaughters ouerthrowes extant in Gods Church in which bookes God hath declared both what he will haue vs to know cōcerning him and what is to be done of vs. 3 God onelie is to bee acknowledged the authour of these bookes whence the whole Scripture is said by PAVL to bee giuen by the inspiration of God and is also called the word of God And therefore it is vnlawfull to call into question or to refuse anie thing that is contained therein as also to bring in anie thing that is not written in the same Detestable therefore was that peruersnes of the Marcionites Manichaees the Valentinians and of all such as refused either all or some of the bookes of the newe Testament 4 These writings by the singular prouidence of God haue long since beene brought by the Church into a certaine order and Cannon that they might bee discerned from counterfaite yea and all other bookes and that they should bee a rule of faith and obedience that should haue credite of it self and hence they are called Cannonicall Other bookes whosoeuer haue beene the authours of them though they contain manie wholsome profitable things are yet but accounted the writings of priuate men neither haue they their credite of themselues but as far as they agree with the former bookes and no otherwise They therefore both haue and at this day doe most greuouslie offend who take away this difference and affirme that the bookes of the APOCRYPHA are to haue no lesse credite in the establishing of Religion then the Cannonical Scripture of which number are the Tridentine conspiratours 5 This Scripture we acknowledge to be cannonicall and authentick not so much by the common consent of the Church as by the testimonie of the Spirite of God who teacheth vs that they are to be embraced as beeing most vndoubtedlie true and such as haue proceeded from Gods own mouth 6 Now these holie books do whollie containe al those thinges that are needfull for our saluation in somuch that it is altogether vnlawfull to exspect for anie supplie of this doctrine for the Scripture as PAVLE doth expreslie teach is able to make the man of God absolute Most greeuous therefore is their errour who thinke that the liuelie and the sauing knowledge of God is to be else where sought then in the written word and doe therefore thrust vnto vs their vnwritten falshoods out of the which they will haue necessarie arguments to bee drawne in the cause of faith and religion 7 The naturall and proper interpretation of this holy Scripture is to be drawne from the analogie of faith and the conference of places For that which is darcklie in one place is in an other clearelie taught that which heere is shortlie is elsewhere largelie set down and so the Woord is the rule and the interpretour of it selfe They are deceauers therefore who say that the right and authoritie of expounding the worde of God is in their power as though it were lawfull for them to interpret anie place as they think good 8 Neither are the expositions of auncient Doctors to bee receaued as vndoubted anie farther then they agree with the truth for PAVLE doth command vs that we giue eare or consent vnto none whosoeuer he be that teacheth anie other doctrine Wee cannot allow therefore of their opinion who wil haue the interpretation of the fathers as they call thē to haue credite of themselues 9 It is true indeed that some places of the Scripture remaine euen vnto this day so obscure and hard to bee interpreted as the verie best and most faithfull interpretours haue not agreed among themselues vpō their proper meaning but in these things euery man is to acknowledge his owne ignorance sluggishnes or some other fault and the Scripture is so plentifull that the one and the selfe same place can admit diuers interpretations and yet all agreable with the doctrine of faith 10 This notwithstanding is most certaine that the grounds and necessarie heades of Christian Religion are so clearely set downe by the Prophets and Apostles as the Spirite of God woorking in the Saincts they are manifestlie perceaued in the Church And therefore wee doe not agree vnto them who thinke the Scripture so obscure as it needeth to be made cleare by some other light Nowe this light they will haue without exception to bee drawne from that pretended Catholick Church that is either from the fathers from the Synods or from some long custome of time as though the Scripture had not beene vnderstood before either the Fathers or the Synodes were 11 This Word of God is to be dailie meditated vppon and all men of what estate soeuer they bee ought most diligentlie to read the same for no man is to be bereaued of that meanes whereby hee is to be instructed in the knowledge and the sure way of his saluation Wee cannot therefore but condemne the Papistes in this point also who holde it vnlawfull for laie-men as they call them to employ themselues in the reading of the Word 11 Now that the vnlearned and vnskilfull may with fruit bee conuersant in the reading heereof it is needfull that
amongst so many distinct kingdoms and estates we see not seeing that they who do purposely withstand the reformation of the Church will neuer agree that there shall bee a lawefull and free meeting And seeing also too many of those whom the Lord hath in these times inlightned with the brightnes of his Gospell are so drawen into diuers factions that there is left but small hope of reconciliation except that Princes beeing kindled indeede with the true zeale of Christs glory would by their authoritie restraine the madnes of some of the Bellowses and firebrandes that Sathan hath raised in these our daies so that the discourse concerning such a general Councel may at this time seeme superfluous 22 But if the question be in generall what the authoritie of the determination of Councels ought to be wee answere brieflie and plainlie seeing we know fully that those ancient general Synods as both those foure most famous gathered against the blasphemies of ARRIVS MACEDONIVS NESTORIVS and other suche monsters and also manie others helde against the Monothelites and Monophysites were lawefull and altogeather agreeable vnto Gods woorde in respect of the truth of Doctrine that hee which dissenteth from these Synods in respect of Doctrine may justlie be said to swarue from the very worde of God which is the rule of all lawfull Synods 23 Wee dare not affirme this without exception of all prouincial synods bicause they are found marueilous contrarie and repugnant one to another Therefore wee doe affirme that the determinations of those Synods concerning Doctrine is to be very carefully and religiously measured according vnto the rule of Gods worde or the Doctrine of the Apostles the analogie of faith briefly comprehended in the Apostolicall beliefe 24 Now as touching those general councels that were manifestlie tyrannicall as that first of EPHESVS and the second of NICE wherein the worshipping of Images was established and all others gathered against Gods truth by the counterfeit Bishops of Rome together with al prouinciall assemblies like vnto them we do not onely not allowe but holde them accursed according to the commandement of PAVLE seeing the true much lesse the counterfeit Bishops are not in authoritie aboue the Angels whom he commaundeth to be held accursed if they teach any other Gospell 25 Now in those thinges which belong vnto the good order of the Church be they established by ancient or latter Canons This is first of all to be obserued that the conscience is not simplie tied by any such rules 26 And this meane is also preciselie to be kept in all of them vz. that those things which are either in their own nature supersticious or so farre abused vnto superstition as it is more expedient they should bee abollished then amended bee at once cleane taken awaye that the Church bee burdened with no Ceremonies that wicked Rites bee rooted out of the same and consideration bee had what is agreeable vnto euery place and time 1 They erre therefore most dangerouslie who holde that Councels both generall and particular cannot err and will haue the consciences of Christians to depend vppon them both in doctrine and also in traditions or Canons 2 They also doe erre who resting onely in their own priuate studies doe attribute nothing vnto the decrees of Councels 3 As those also do erre who in Ecclesiasticall controuersies will affoord no place vnto Councels Concerning Fathers 1 IT is certaine that as the Lorde in times past raised vp godly Priests leuits and prophets which might interpret his law against false teachers and apply the same vnto their time So in the Christian Churche after the labours of the Apostles and the Euangelistes hee indued with a certaine greater measure of his Spirit those whome he thought good by whose writings posterities might be instructed not that they should adde or detract any thing from the worde of GOD or change any syllable therein But that they should bee the true interpretours of the same and that there should bee an vse both of their sound disputations against heretickes and also of their holie and learned both exhortations and consolations to ouer-passe heere that the storie of the ancient Church is to be knowen out of their writings 2 But heere men do diuerslie offend for both they are greatlie to be reprooued who doe neglect so great gifts of God and they on the other side do greeuously offend who receaue the writings of the Fathers without exception for the rule of faith and those also who will haue the gouernment of the church without respect of time place and person to be framed according to the prescription of the ancients Neither are they to be heard who holde that the Fathers are to be accounted because they are ancient 3 Therefore there is this meane to bee kept in the reading of them namely in respect of Doctrine be they old or be they new for the olde themselues were sometimes new al their sayings are without preiudice to be diligentlie examined according to the rule of Gods written word the which thing they themselues euery where in their writinges wish to be done and as touching the gouernment and ceremonies of the Church receiued in their times all preposterous zeale is therein to bee auoyded in such sort as those thinges which the writings of the Apostles commaund to bee perpetually obserued in the Church are to bee descerned from the matters that are indifferent and were added since their time There is also great consideration to be had of circumstances which are alwaies necessarilie subject vnto change Defended by IOHN HALSBERGIVS a Flemming PRINCIPLES CONCERNING THE SACRAMENTS LV. WE HAVE IN THE FORMER PRINCIPLES dealt both with the word beeing one of the markes of the Church and also with those things that depend thervpon now we are to handle the other marke thereof vz. the Sacraments and first in generall 1 VVHen as God of his infinit goodnes would not haue his Church after the fall of man to remaine in that miserable estate hee did not onelie in word and promises declare his goodnes thereunto concerning the sauing thereof by Christ but also added certaine rites and ceremonies whereby hee might confirme the same in the assurance of his diuine goodnes towardes it 2 These rites did the Grecians call Mysteries because they signified secrete and hidden matters which can bee known vnto none saue vnto those only that are instructed that is vnto the members of Gods Church Now the Latines called them Sacraments either because the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so interpreted by the olde translatour of the new Testament or because these rites are the markes of the couenaunt betweene God and vs that hee should bee our God and we his people and that by a Metaphore borrowed from the Sacraments that is the solemne oathes whereby souldiers bound themselues vnto their Captains and the Captaines againe vnto them 3 Now although neither the word MYSTERIE nor SACRAMEMT be found in the Scripture in that
spirituall drinke 12 Further if Christ were corporally present he should be eaten without respect both of the badde and the good which is impossible For to eat the flesh of Christ is to beleeue in Christ to be joyned with Christ and to be drawen from death vnto life which can by no meanes agree vnto the wicked 13 For they as AVGVSTINE saith do onely receiue the bread of the Lorde but not the bread which is the Lorde which bread is also vnto them not a sign of Christs bodie but meerely bread euen as the Sacrifice of the wicked are by the Prophet HOSEAH not called sacrifice but only flesh Yet doth GOD justlie punish in them the contempt of his grace offered 14 Againe seeing the question in this point is onelie touching the soule and the feeding thereof to offer a corporall thing therevnto is to bee ignorant of the nature of things and to mingle heauenly and earthly things togeather seing that eating of Christs bodie with the mouth if it could be possiblie done could not reach vnto the soule but onely vnto the bodie And as the blood of Christ doth not wash them that are corporallie dipped thereunto the which thing might haue come to passe vnto the very Iews that tormented him But those who apprehend the force and efficacie thereof by true faith for they eat his bodie and drinke his blood who spiritually yet not by imagination but truly as hath bin said apprehend him as he is giuen vnto vs of the Father 15 Last of all Consubstantiation cannot be established by the woordes of the institution For Christ did not say Heere is my bodie that is in vnder or with the bread but this is that is this bread is my bodie And it were absurd to say that Christ who reached the bread vnto his Disciples was corporally in vnder and with that bread 16 Now the similitude of Iron beeing red hotte of an infant lying in his swathes of wine contained in the vessel are so grosse that they need no confutation for these conjunctions are natural wherby new qualities are aplied vnto bodies substances are joined vnto substances wheras al things in the Supper ar supernatural depēding vpon the institution of Christ Yea and that supernatural conjunction whereby the Deitie of Christ is personally vnited vnto his humanitie can haue no place in this argument nor yet that miraculous conjunction whereby GOD taking vpon him certain visible formes did manifest himself vnto some It followeth then that this compulation is Sacramentall whereby the signes and the things signified wholie remaining the Sacraments are that truly which they are said to be 17 The rest of the proppes of Transubstantiation being of the same strength with the former wee reject as making no account of them togeather with Consubstantiation it selfe adjoyning the saying of IRENAEVS that they who will not know the truth are forced to allowe of many falshoods Defended by MOSES RICOTERIVS a Gascoigne PRINCIPLES TOVCHING THE INVOCATION OF GODS NAME LXIII WEE HAVE DONE WITH THE WORDE and the Sacraments being the two markes of the Church wherevnto seeing Praier or the inuocation of Gods name is inseparablie ioyned it is conuenient that in this place we deale therewith 1 THe inuocation of God is an ardent affection bent towards God whereby we do both craue and exspect of God onely for Christ his sake spirituall and corporall blessings according vnto his commaundement and promises and also doe giue thanks vnto him for blessings receiued 2 The same is necessarie vnto all Christians that are come to yeares First because it is that especiall worshippe of God which the couenaunt of grace doth require of vs Next because this is the meanes whereby God will haue his elect to obtaine and keepe the grace of the holy Spirit and all the rest of his benefites Brieflie it is a testimony of Gods couenant in our hearts For whosoeuer doe call vppon the name of God they are indued with the Spirite of the adoption of Children and receiued into the couenant of God 3 True inuocation ariseth first from the true feeling of our wants the knowledge of the sufficiency of God and vpon the promise of being hard which is apprehended by faith 4 Inuocation is due onely vnto GOD the Father the Sonne and the holie Ghost both because hee alone is the onelie Authour of all good things and also because that to bee able to heare-and heale all that call vpon him in all places belongeth vnto none saue onely vnto the omnipotent God 5 Now whereas no man is worthie to present himselfe in the presence of God the heauenlie Father to the ende that he might driue away from vs all shamefastnes feare hath giuen vs the onely Mediator in whome alone he doth looke vpon vs as beeing reconciled and heareth our prayers Now the holy Ghost is he who giueth vs the true contrition of the heart and true faith in him vpon whome we call and doth inwardlie teach vs what wee ought to pray so that we doe call vpon the Father in the name of the Son by the holy Ghost 6 Neither of the three persons of the Deity therfore is to be omitted in true praier though they bee not alwaies distinctlie named but wee may sometimes call vpon God simplie and sometimes direct our praiers vnto the father sometimes vnto the Sonne and sometimes vnto the holie Ghost 7 By the intercession of Christ with the father is ment not any praiers proceeding in some maner of gesture from him now in heauen on our behalfe but the price of that redemption of his wherevpon when the Father looketh hee heareth his and also this namely that when wee call vppon the Father in his name hee in some sort doth offer our praiers according vnto the tender care whereby he is euen now vnspeakablie affected towards his members yet after his owne manner which is altogeather vnsearchable vnto vs. 8 Seeing Christ doth make intercession for vs and with vs in such sort as we haue spoken we holde that the praiers of the faithfull are alwaies acceptable vnto God thogh he doth neither alwais giue vnto vs that which we rightly ask nor at the time wherein we aske 9 And seing our praiers are to be framed according vnto the rule of Gods word we may simply without exception aske those thinges which God hath simplie and without exception promised vnto vs as the increase of faith the strength of the Spirite against temptations remission of sinnes and such like All other things not specially expressed as the deliuery from this or that danger and such like are to be desired with exception namely as farre as it bee expedient for Gods glory according as and also when hee thinketh meet who onely knoweth what is expedient to be granted vnto vs. 10 The father hath deliuered vnto vs by his deare son a most perfect generall forme of praier yet are we not tied vnto the very words thereof 11 The chiefe end
and whatsoeuer is contrary or besides the will of God 12 The word BE DONE that is be fulfilled doth teach vs that we are to obey Gods will with the whole affection of our soule with all our mind and thoughts 13 Whereas it is set down passiuelie BE DONE it seemeth that it may bee gathered thereby that man before the first grace is onelie considered passiuelie as beeing to bee wrought vppon but not working so that euen to will what is right is giuen of God Next wee gather that after the first grace the continuaunce of willing that which is good and the perfection therof is in the hand of GOD onelie euen thence that we are commanded to craue that Gods will may be done whereas wee doe not craue those things that are in our owne power 14 BE DONE IN EARTH AS IT IS IN HEAVEN the word HEAVEN and EARTH are to bee vnderstood Metonymically that which doth containe beeing put for that which is contained 15 The will of God vpon earth is in deede performed onelie by men vnlesse a man will referre the word OBEYING Metaphorically vnto other creatures yet not by all men but by them onely who are regenerated Although as AVGVSTINE saith the will of God is doone concerning but not by the rest 16 Now because humaine frailty which by Gods decree doth alwaies cleaue vnto man in this life can beare no more it commeth to passe that the will of God is but begun to be performed by the regenerate here vpon earth and that onely in affection and in faith this also being the will of God that besides the loue which wee are commanded to yeeld vnto God and our neighbour we should also beleeue in Christ But when God shal be al in all we shall then perfectlie and fully obey his will 17 Neither is there any more then this meant by the note of the similitude AS which doth not point out an aequall qualitie but a likenes and an agreement therein not that the regenerate should vppon earth performe the will of GOD in as great measure but in the like affection operation that the Angels do execute the same in heauen 18 Now IN HEAVEN al those that remaine therin as the soules that are in blisse and the Angels doe obey the will of God 19 Yea and the Sonne also in respect that the Mediatour Christ doeth as yet the will of his Father in Heauen when as he doth make intercession for vs and bringeth to passe whatsoeuer doeth belong vnto the edification of the Church 20 The soules also that are in blisse doe in heauen celebrate the praises of God and do desire after their manner both the deliuerance of their brethren that are heere militant vppon earth and also the punishment of the enemies 21 Now those blessed ministering Spirits do performe the will of God diuers waies as by singing that song Holie holie c. by procuring the saluation of the elect and punishing the wicked as it pleaseth GOD to vse their seruice 22 Now all these Spirites doe execute Gods will I Most willingly bicause they obey him without murmuring II Most readily and surelie because they make no delaies but presently betake themselues vnto that which they are commanded to doe III Most faithfully because they both heare and also performe in deede their whole charge and not a part onely and being once sent they neuer cease vntill they be called backe againe 23 We desire therefore of God that hee would giue vs both the will and the power to obey and that wee may be seruice-able and obedient vnto his majestie according vnto the same Spirit manner affection readines and cherfulnes of the will that the Angels in heauen do obey him And we doe also craue the taking away of all those things which either directly set themselues against his will or do anie wise withstand the same Defended by IOSIAS sonne vnto IOSIAS SIMLERVS of Tigurine PRINCIPLES TOVCHING THE FOVRTH PETITION OF THE LORDS PRAYER LXVIII THE THIRD PETITION OF THE LORDS Prayer hath beene opened in the last Principles concerning the will of God so that the first part of the Prayer beeing expounded we come now to the second 1 AFter that Christ had taught in the three former petitions such things as do immediatlie respect the glorie of God he now adjoyneth those which thogh they are to be referred vnto Gods glorie do yet especiallie concerne vs and our profit 2 Now as man consisteth of two parts so these things are of two sorts corporall and spirituall 3 This first petition of the second part thē is touching corporall the other two are concerning spirituall blessings 4 Now whereas mention is made first of corporal benefites the reason thereof may seeme to bee in that corporall things and the profite that arise of them are better knowne vnto vs. And therefore the Lord to the end he might relieue the slownesse infirmitie of our nature dooth lift vs from common thinges vnto these that are lesse knowne vnto vs from easie vnto hard from earthlie vnto heauenlie matters 5 The summe of this first petition is that the Lord would bestow vpon vs things necessarie for this life to wit food and raiment especiallie next those things which are helpes of the outward necessities of this life that is such things as make for our peaceable being as far as long as the Lord thinketh expedient for vs. 6 The necessitie or rather the aequitie of this petition is manifold First it teacheth vs that we ought wholly to depend vpon Gods Prouidence by whome we are nourished maintained and preserued Secondlie that wee acknowledge him the giuer of all good things both spirituall and temporall Thirdlie that we may with quiet minds expect those things at his handes which otherwise would holde vs in a miserable care and perplexity 7 For our mercifull Father dooth not disdaine to receaue our bodies into his protection and custodie that by these small thinges hee may exercise our faith when as wee looke for all thinges at his handes euen the least crumb of bread and drop of water that we put into our mouthes I. The Marcionites and Manichaees therefore are out of their wits who haue endeuored to defend that God hath no care of these our bodies as though the same were vnbeseeming his Majestie and that our fleshe or our bodies were the worke not of God but of an euill beginning that is of the Diuell and therefore that it became not the good God to sustaine them seeing they are euill II. They are madd also who thinke that all thinges are disposed by the tossing of Fortune And the Epicures also togeather with those who houlde that God hath no care or respect vnto the thinges that are done vnder the or be of the Moone III Witches and Sorcerers in like sort are heere condemned and all those who either openlie or by anie secreat trade seeke their maintenance in this life of the Diuell and not of God 8
5 The principall and chief end therefore of the holie Ministerie in respect of saluation was alwaies one namelie the laying open of Gods goodnes touching the saluatiō of men by meanes of the free couenant made in Christ onelie who both before and vnder the rudiments of the Law was shadowed and manifested in deed in the fulnesse of time 6 Yet of this holie ministerie both before and vnder the law there were three generall parts namely to teach to sacrifice to blesse as might be shewed by many testimonies of the scripture vnder the name of sacrifice we vnderstand all sorts of rites as vnder the name of blessing wee containe publike prayers 7 Of the holy doctrine there haue beene two kindes namely the law denouncing judgement and death the Gospell offering life freelie giuen vnto the repentant 8 Yet is it not properlie the lawe but the transgression thereof that doth kill 9 The Legall ceremonies were certaine appurtenances both of the law and the Gospell wherin as in a glasse were to be seene though in a contrary regard both the cursse of the law and also the blessing of the Gospell 11 The ministery of Moses notwithstanding compared with the ministery of the Gospell is for three causes called the ministery of death The one because that the lawe written was giuē by Moses whereby death was more manifestly layde before the eyes of sinners then euer before 12 The other because Moses did labor much more in setting downe the Lawe then in opening the promises of the Gospell that men might learne by the terrors thereof to frame thē-selues vnto the receiuing of perfecter things that were to be manifested at the time appointed and not place the hope of saluation in these rites Thirdly because the Lawe indeed dooth point out the disease that bringeth death but doth not heale it yea rather encrease the same through our falt in that it requireth of vs the execution of the Commandements and giueth vs not abilitie to performe them 12 But in the Gospell the picture whereof in a sorte was that externall worshippe of the Lawe God giueth by his holy spirite the abilitie to performe the promise of the same that is the power to repent and belieue And therefore the preaching of the Gospell is called the spirite ingraffed in our heartes but the Lawe is tearmed the dead letter that is a dead writing engrauen in Tables of Stone 13 Wherefore the Ministery not onely of the olde but also of the newe Testament was ordained not by men but by the Lord who both instructed and also called both the Patriarches and also Moses Aaron to exercise the same and afterwarde declared to Moses the rule and the forme thereof as hee would haue it executed among his people wherevnto it was not lawefull to adde or to detract any thing 14 And because the Lord fore-sawe the negligence and the wickednes of the Priests hee did therefore ordaine in the auncient Church both before and vnder the lawe not onely an ordinary which vnder the lawe was especiallie assigned vnto the Tribe of Leuy but also an extraordinary that is a Propheticall ministerie vnto whome the Priests and Kings themselues were to yeld obedience and whose office was to teach the whole people partly by a more exquisite exposition of the lawe and partly by terrifiyng the disobedient by fearfull Reuelationes of Gods judgments and comforting the godlie by most louing promises 15 Their ministerie was extraordinarie for although there were certaine colledges of Prophets when and as often as it pleased God yet were they not apointed by man neither did they leane vpon any ordinarie calling Briefly God did enspire with his Spirite whome it pleased him respecting therein neither sex nor calling 16 Both these Ministeries did the Lorde promise vnto his people by MOSES and withall shewed how false Prophets whome the people were to take heede of might bee discerned from the true whome they were to heare 17 The Lord ordained this Ministerie of men not that he was compelled thereto by any necessitie but that therby he regarded mans infirmitie 18 Yet he neuer vsed it in such sort as hee would giue his owne glorie therevnto that is the authoritie to performe those thinges which the diuine power alone bringeth to passe but he effecteth externall things onely by his Ministerie performing those thinges by his owne inward power alone which were declared vnto the senses of the hearers by the outward ministerie of men 19 Therefore hee performeth what he thinkeh good inwardlie in the vnderstanding and will of man when and as often as it pleaseth him even without the externall ministerie but he who ever neglecteth the ordinarie ministerie or by vnbeleefe doth seuere the inwarde force from the outwarde administration that man tempteth God sheweth himself vnworthie of his grace But as for those that any wise ascribe the proper worke of God vnto the ministerie of men they are to bee accounted meere superstitious and even plaine Idolators Defended by ARON CAPEL an English-man of London PRINCIPLES TOVCHING THE MINISTERS OF THE WORDE VNDER THE GOSPEL LXXIII 1 BEcause God by means of his Ministers from the beginning of the world vnto this day hath with the word of life sustained man being fallen the order both of time and doctrine requireth that seeing we haue in the former Principles spoken of the Ministerie which God ordained in his Church both before and after the law We now deale with that Ministery which Christ after the abolishing of the law appointed in these last times to be in the Christian Church 2 And to the end that the summe and the truth of the whole matter may be more clearely set downe we affirme first of all that there are three sortes of Ecclesiasticall functions to be gathered out of the holie Scriptures For some doe attend vpon the preaching of the word of which sort were Apostles prophets Euangelists and at this day Pastors and Teachers Others haue the ouersight of the gathering and right distribution of the Church goods The third sort doe watch ouer the manners of men in preuenting offences and preseruing the right gouernement of the Church 3 Christ therefore as the Son and the soueraigne Lord and gouernor of his Fathers house did not only perfectlie set downe the doctrine of the couenant but also declared by what callings hee would haue his Fathers house that is the Church to be gouerned 4 And therefore he himselfe as PAVLE saith gaue for the worke of the Ministerie and the knitting togeather of the Saints some Apostles some Prophets some Euangelists some Pastors and Teachers 5 Neither is it to bee inferred either that all these callings were ordained to bee perpetually in the Church or yet on the other side that all of them were to continue but onely for a time 6 Now all these names as also the name of Elders and Deacons are sometimes in a general signification attributed vnto al those who haue the ministery of
is meet as it hath bene the continuall practise of all well ordered churches that first the Pastors Doctors and Elders shuld haue the chief dealing as being those who both haue the ouersight of the flocke and are likelie to bee of sounder judgement in discerning the doctrine Next vnto them the chief and especiall men both in godlinesse and authoritie as the Magistrate if hee be a Christian are to haue place Lastlie the consent of the people is to be had in such sort as no man is to bee admitted vnto anie Ecclesiasticall function but by the knowledge and consent of the whole Church 23 Election being lawfullie finished published and ratified imposition of hands or ordination that is the placing of a man as it were in the possession of the holie ministerie is to be done of Pastors in name of the whole Eldership 24 The Lord hath ordained these callings to continue in his church to the end of the world neither indeed hath the church or euer shall altogether want the ministerie of the word seeing faith is by hearing Yet we see the sinns of men enforcing the Lord thereunto and his just iudgement which beginneth at his owne house requiring the same that it hath often come to passe as it was expreslie foretolde by the Spirit of God that the publick ministery was for the most part not in the handes of carefull Sheepheards but of the most forlorne spoilers and wasters of the Church Antichrist him selfe also sitting in the very Temple of God 25 Nowe when this hath come to passe the Lord in mercie towards his Church hath bene accustomed either extraordinarilie as he did to the Prophets in times past without anie consideration of that election whereof wee haue now spoken or ordinarilie out of their nomber who lurked amongst those robbers to endue with his Spirit wonderfull power whome hee thought good to chuse for the building vp of his decaied house whose vocation appeareth by their fruits that is both by the truth of their doctrine drawn out of the pure word of God and also by the example of their true Christian life 26 So it commeth to passe that the vocation of these men which at the first was extraordinarie is after that the right order is restored by them become lawfull and ordinarie and they are farre vnlike vnto them who neglecting the right order that is in force are drawne either by ambition couetousnesse or some other affection to inuade the functions of the ministerie of whome the Lord saith They ran but I sent them not Defended by ABRAHAM HENRIE a Normane PRINCIPLES TOVCHING THE FALSE MINISTERIE OF THE GOSPELL LXXIIII 1 HAuing set downe the true lawfull Ministery of the Gospell which the Sonne of God ordained and by his Spirit deuided into their seuerall functions It nowe remaineth that wee adjoyne the false ministerie of the same to the ende that contraries beeing laide one against an other may be better manifested 2 In the true Ministerie of the Gospell there are three things which distinguish the same from the false The one that the authority of the callings proceed from the Sonne of God as being ordained either immediatlie by himselfe or mediatlie by his Apostles The other is that the calling be lawfull that is such a calling as is squared according to the prescript lawes of the doctrine and Discipline of the Apostles The third is the prescript administration of the holy callings Now all these things wee aduouch to haue bene by a litle and a little vtterlie ouerthrowen by the Papisticall tyrannie which with the Apostle wee may justly call the mysterie of iniquitie 3 And first wee affirme that the callings of the Popish Cleargy which they expresse by that proud title of Hierarchie are in part altogether false that is such as haue at the first bene inuented by man and afterward became meerly diuelish and in part counterfeit that is such as onelie retained the names of true callings which they abollished in deed 4 These functions following we hold to be altogether false destitute of all true foundation namely the Primacy of the Bishop of Rome ouer al Churches the Cardinalship Patriarkship Archiepiscopalship briefly that whole Episcopall degree of Lord-Bishops ouer their fellowe-Elders 5 As to the vsurped power of the Bishop of Rome ouer others yea ouer al Churches the same by two manifest reasons amongst the rest is conuinced not to be Apostolicall and therefore to haue no warrant in Gods word The one because the Apostles were of equal authority power amongst themselues as it appeareth by the commaundement of Christ who sent them also by the record of the things which were done by them The other because that the Apostolicall function beeing appointed for the laying of the foundation of the christian Catholike church now that the same is laid and the Apostles called into heauen is ceased here vpon earth in respect of their personal ministerie and in respect of the building vppon the foundation which they laid the doctrine deliuered by them preserued from aboue and which is to continue to the worldes end is so sufficient that there is no need of any successor of the Apostolical authority eyther from the planting of new Churches or for the restoring of those that are already planted 6 Cardinals as it appeareth out of the story of FABIAN SILVESTER thogh corrupt stories were at the first no other then the seauē Deacōs of the church of Rome hauing their names from seauen quarters of the citty which also they called cardines wherūto they were allotted therfore called cardinals is as it were quarters and thus doth their borrowed coūtefeit stile yet testifie He furthermore seemeth in the writings of Gregory to be named a Cardinal who is called a Pastor or Curat neither is any mention of those that are now in the subscriptiō of the anciēt Coūcels in so much that they are and ought to bee justly accounted the most ougly brood of Sathan begottē by him in these latter times for the defence of that strumpet 7 As touching the distinctions of Bishoppes into Patriarks Primates Metropolitans and Archbishops al these beeing the same at the first that whole woorke was ◅s institution and not Gods ordinance as euen IEROM himselfe testifieth in expresse words 8 Nowe all these at the first were names of order distinction and not of anie superioritie or power when any Ecclesiastical controuersie did arise or any Pastors were to be chosen both Synods might be orderlie gathered together Synodall decrees put in execution also that elections might be done by the aduise of the neighbour churches and ratified in a comelie manner without confusion 9 This distinction of Churches belonging vnto order and not vnto anie preheminence of degree allowed by custome confirmed by the Fathers in the councel of Nice is not of it selfe to bee reprehended but yet the miserable issue of it manifested at the length that in two respectes
also who make a subalternall or second prouidēce that is do attribute vnto the true God a generall kinde of prouidence whereas they ascribe vnto Saints or false Gods a more speciall whence it came that blind gentilisme did fain certain lieftenāt Gods 3 Those also who faine a linking together of causes that there is a fatall destenie of things 4 Those that affirme heauenlie affaires to be gouerned by God and earthly things to be disposed by the vertue influence and constellations of the Stars 5 Those who make Gods prouidence to bee onely a bare knowledge of things for they deuide between God men whereas they will haue men and their affaires to bee guided by the power but not by the appointment of God IIII Now though nothing cā be done but by the decree of God which can neuer bee deceaued yet second causes do worke according vnto their own nature therfore although the minds the wils of al men do bend themselfs thither wheresoeuer the Lorde as it were the Ship-maister doth moue them yet is it our owne fault that we do euil and so the cause and the matter of our destruction is in our selues so that the authors of wickednes are vnexcuseable V Gods prouidence therefore being absent from nothing that is done but vprightlie gouerning ruling moouing and conuaying whereto it listeth the judgements wils endeuours enterprises and actions of all men both good and bad and further sending vppon vs by his most wise and iust counsaile though wee often cannot see it whatsoeuer befalleth vs in this life bee they prosperitie or aduersitie can by no meanes bee frustrated of the effectes which it hath purposed Defended by IOHN CORNELIVS of prouence in France THE ELEVENTH SORT OF PRINCIPLES CONCERNING GODS ETERNALL PREDESTINATION NOW THAT WE HAVE SPOKEN OF GODS Prouidence it followeth that we deale of Praedestination 1 FIrst in generall Praedestination is that aeternal and immouable decree of GOD whereby as it pleased his Majestie he hath decreed all things both vniuersallie and particularlie and also doth effect them by the causes created in like sort appointed by him as he thoght good to the laying open of his owne glory 2 Secondlie applying this decree in speciall vnto mankind Wee call Praedestination that aeternall decree such as we haue alreadie spoken of whereby he hath immutably purposed from all aeternity by sauing some in his great mercie and by damning others in his most just seueritie to manifest himselfe what he is indeed by his effects namely that he is most mercifull and most just 3 Among those second causes as farre as they concern mankind whom properlie this discourse respecteth we are to consider two vz. the vnderstanding and the will as the spring of the actions of men 4 It behooued God being in time to execute the purpose of this aeternall Praedestination otherwise hee should bee the authour of sinne which cannot be to create man good that is such as both the judgement of his vnderstanding could well and vprightlie see into the things laid before him and vprightly judge of them and also the desire of his will should be just and euery way euen 5 It behoued also that this man should be indued with a free and a voluntarie power to mooue himselfe to the end that this power should be a forcible and a selfe-moouing beginning of the actions of man 6 It behooued this man also to haue abilitie if hee wold to fall from this vprightnes and goodnes that a way might be opened both vnto the mercie and the justice of God 7 It is so far then that God bereaued our first Parents of the liberty of humaine will the voluntarie inclination to be caried both waies that on the other side he made no alteration in the same Otherwise as God was the Author so he might be accounted the destroyer thereof 8 For the aeternall purpose of God doth impose no other necessity vpon the euents which he hath determined then such as hee will haue second causes to be mooued according vnto their owne nature whence it followeth that it doth not take away the contingencie or voluntarines of mans will as shall be discussed more fullie God willing in the discourse concerning the nature of man 9 Those two therefore who were the first of all mankind althogh in regard of that which was to come to pas they fell not without the vnchaungeable appointment of God yet in respect of the cause inhaerent in them and the proper beginning of their actions they fell contingentlie not by constraint but willinglie and altogeather by a voluntarie inward motion both in respect of the vnderstanding who blinded and of the will who depraued it selfe 10 Therfore we do retaine these Scholasticall distinctions of necessitie and compulsion of naturall and voluntarie of absolute and conditionall of enforced and ensuing necessitie as true and profitable 11 This fall brought with it that which was conuaied vnto all men as GOD had threatned to wit the bondage of darknes in the whole mind of rebellion against God in the whole will of man 12 And althogh the liberty of making choise between good and euill but not betweene euill and euill be nowe altogeather lost yet there remaine still both in the vnderstanding and also in the will though seruaunts vnto sinne certaine voluntarie motions 13 Out of this bondage God who is bound vnto no man doth when he thinketh good call enlighten those whome according vnto his aeternall fore-appointed election in Christ it pleased him of his meere mercie to chuse and hauing bestowed faith vppon them and regenerated them hee freelie iustifieth them in the same Christ meaning one day to lay open in them being glorified the great glorie of his great and vnspeakeable mercie 14 We doe condemne therefore all those who appoint the foresight and foreknowledge either of faith or works as a praeexistent or foregoing cause of election which was fore-ordained from aeternitie neither do we teach that anie man was elected because he should either beleeue or doe well but contrariwise that they therefore are indued with faith who doe beleeue and that they labour to doe well who are carefull of good workes because that God of his meere free goodnes did appoint them vnto saluation and therfore to haue faith in Christ and the true fruits of faith 15 The certaintie of this Election is not to bee fetched from that aeternall decree known onelie vnto God nor yet from a generall calling but from the gifts inhaerent in vs and the effects proper vnto the elect that is from the good motions of the vnderstanding and the will we must fetch the gift of true regeneration peculiar onely vnto the elect and from Regeneration we must gather that vnrepentant gift of imputed righteousnes From hence againe by our effectual calling we must arise to the full assurance of faith and the testimony of the Spirit of adoption in vs and from thence last of all