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
therefore feare not but his power and his wrath is against all them that forsake him Briefelie that thou maiest profite by this booke I craue of thee to take this paines in it bestow an hower a day in the reading thereof and in so doing after the first time thou maiest well read it ouer once euerye moneth The which course if thou shalt take I dout not but in one yeare thou shalt so benefite thy selfe as there shall be no point of waight in religion wherof thou shalt not be able to resolue thine owne conscience and also to edifie others according vnto thy calling in verye good measure But in anie case take heede that thy knowledge gotten by reading rather encrease then diminish thy care in the hearing of the word preached And thus thou mayest exspect for the blessing of the Lord vnto whom I betake thee my selfe and all his now and euer Amen GROVNDS AND PROPOSITIONS OF RELIGION propounded and disputed in the vniuersitie of Geneua by certaine students of diuinitie there and determined by M. THEODOR BEZA and M. ANTHONIE FAIVS professors of diuinitie FIRST CONCERNING GOD. 1 SEing that the whole summe of all wisedome and felicitie doth consist in the true knoledge of God it is most meet that all our endeuors should be spent in seeking to attain vnto that knowledge as far as we may be capable of it 2 Not that a full a perfect knowledge of his Majestie who is far greater then the capacitie of men and Angels can reach vnto may be any waies comprehended within our vnderstanding but that wee should bend all the powers of our soules and bodies to knowe that one God who is the author and giuer both of soule and body 3 And although humaine reason bee able to affoord vs some proofs wherby we may be taught that there is a God and but onely one and whereby also his attributes may bee in some sort made knowen vnto vs. Yet notwithstanding those proofes are more sure and strong yea and altogeather the most vndoubted which for this purpose are fetched and drawen out of Gods word that is out of the sacred writings of the holie Prophets and Apostles contained in the old and new Testament 4 For howbeit that the knowledge of God which is deriued from the consideration of his workes and power hath many notable vses yet is it nothing comparable with that light which is gotten from the holy Scriptures both because this knowledge reuealed by the word doth wholie flow and proceede from God him selfe and also in asmuch as God in this his written woorde hath manifested howe and after what manner he will be knowen and worshipped of men Now whether there be a God or no we are to be so farre from making any question thereof that wee are bound most firmely with all our hearts without all wauering and doubting to beleeue that point And therfore we auouch that the rauing madnes of all Atheists who make a question whether there be a God or no ought not so much to be confuted by words and reason as it ought to bee cleane rooted out of the societie of men by the Magistrat and the stiffe maintainers of it taken from amongest men For though al men by nature as it is now corrupt be void of the true God neuerthelesse there are certaine motions and sparks of the knowledge of God imprinted in the mind of euery man which cannot altogeather be put out And as these motions doe testifie that man was borne to worshippe God So vnles a more full light bee joyned vnto them they leaue man straying and groping in the darke and are smallie or nothing behoofull vnto him Therefore as the knowledge which man hath by nature is not altogeather of no vse vnto saluation so is it verie farre from being of it selfe sufficient therunto It bereaueth them indeede of all excuse who quench that small lighr of nature though neuer so corrupt which is left in them 5 True it is indeed that he who goeth beyond al bounds can in no wise be defined and that that exceeding brightnes of God which no man can attaine vnto cannot bee comprehended by our darknes yet hee may be as it were shadowed out by this discription and so wee may say that God is hee who hath his beeing in himselfe whose nature is of himselfe inuisible without beginning without ending infinite incomprehensible indiuisible vnchangeable no bodily substance but a being most pure most simple and euery way most perfect wise mightie good iust mercifull free who hath created all things of nothing c. And therfore we do detest the multitude of Gods acknoledged among the Gentils the grosnes of the * Heretiks so called because they held God to haue a body and members like a man Anthropomorphites the furie of the Manichaeis and all such like And here it is to be obserued that those things which are attributed vnto God by the former Epithites and attributes are not to betaken as qualities inhaerent in him for we are to knowe that there is nothing in God which is not God himselfe 6 As where it is sayd that God is iust good merciful c. That is so to bee vnderstood as if hee were said to be iustice goodnes and mercy it selfe And therefore although that when we speake of God we must not conceiue of him as hauing any liknes or affinitie with the nature of man or of any creature yet such is the excellencie of the Lorde and mans weaknes that when wee speake of his Majesty we are enforced to vse borrowed speaches from creatures And herein hee is so far from disliking of vs that he himselfe descending as it were into our capacitie doth euery where thus speake of himselfe Defended by SAMVEL AVIENVS of Berne THE SECOND SORT OF PRINCIPLES CONCERNING THE HOLY AND VNSEARCHABLE TRINITIE 1 THat knowledge of God which we attaine vnto by his written word doth far surpas al that whatsoeuer it be whereunto the light of nature doth or can lead vs. 2 For that God is one in substance and three in persons is no where els to bee learned saue onely out of the worde The truth of which Doctrine it setteth downe most clearlie and vndoubtedly but so as it leaueth the reason thereof as a matter altogeather vnsearchable and a mysterie not to bee sought out by humain arguments but to be reuerenced and embraced by faith onely 3 These words Trinitie Essence or Substance Person and Coessentiall though they bee not in expresse syllables the word a Heb. 1.3 Person onely excepted to be found in the Canonicall Scriptures yet notwithstanding they were not without just causes brought into vse by the godly auncient Fathers neither are they to be rejected as adding any thing vnto the word but rather to bee still profitablie and wholsomelie retained in the Church 4 By the word TRINITY we vnderstand the nōber of the persons contained in the diuine essence which is one onely 5 By
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
VERITAS CASTITAS PROPOSITIONS AND PRINCIPLES of Diuinitie propounded and disputed in the vniuersitie of Geneua by certaine students of Diuinitie there vnder M. THEOD BEZA and M. ANTHONIE FAIVS professors of Diuinitie WHEREIN IS CONtained a Methodicall summarie or Epitome of the common places of Diuinitie TRANSLATED OVT OF Latine into English to th◅ end that the causes both of the present dangers of that Church and also of the troubles of those that are hardlie dealt vvith els-vvhere may appeare in the English tongue AT EDINBVRGH Printed by Robert Walde-graue printer to the Kings Maiestie Anno Dom. 1591. Cum Priuilegio Regali TO THE RENOVMED AND NOBLE LORD THE LORD NICHOLAS EARLE of Ostrorog c. IT hath bene long since the complaint of verie many that those whome they call the Schoolmen and Disputers haue giuen the studies of the holie Scriptures not onely a great stroake but euen a deathes wounde And therfore it will seme wonderfull it may bee vnto some that the custome of disputing touching diuine matters is retained in these Churches and Schooles which are reformed acording to the pure word of God For to dispute of euery matter will some say is blame-worthie neither can it be lawfull to call euery thing into question but only such matters as being doubtfull and vncertaine in their own nature may be argued one boath sides according as the opinions and iudgements of men do vary and disagree of which sorte there are many thinges in Philosophie which do so moue the mindes of men with a kinde of probability that it may be iustly doubted whether the things be as they seeme or no. But Diuinitie is grounded vpon such a sure and certain foundation that there is no place left therein vnto doubting and questioning For he himselfe spake that is not PYTHAGORAS but IEHOVA by his Prophets and Apostles in his word written by them teaching therein the onely truth of those matters which neither eie hath seene eare hath heard nor euer enterd into the harte of man and which they whome God loueth and who loue him againe do obtaine of the mercifull Lord not by reasoning but by beleeuing and leading an holy life This reason hath so preuailed that many godly graue men haue either from their hartes as beeing of this iudgement or for some other cause abstained from this course of disputing touching diuine matters For godlines say they is to bee taught and learned according vnto the plaine and simple maner of Fishermen and not by the subtilties of ARISTOTLE and that doubting of the ACADEMICKES who as AVGVSTINE saith hold that men are to bee without all hope of finding the truth beeing an opinion that maketh men wauering and changeable ready to holde any thing and to beare any face and countenance is to be vtterly remoued from the Church wherunto you may adde as the Apostle admonisheth vs that we take heed lest any man spoil vs by philosophy neither indeed can it be denied but that in the very first beginning of the Church there was a very sore blowe giuen vnto religion by those who being swollen vppe by the pride of humaine reasonings would rather submit Christ vnto their iudgements then themselues vnto his maiestie So that TERTVLLIAN long since iustlie named the Philosophers to be the Patriarches of haeresies Now in the ages following that wound was not onely not healed but made greater and grieuouser by those who mingling the Schoole Philosophy with Diuinitie did make the Ladie and Mistres to bee at the commandement of the seruant and handmaide For the craft of Sathan was such that whilest those who being otherwise good men did endeuour by the light of disputation to cleare the truth against errors they themselues falling into far greater darknes drewe others after them For why should wee not so account of those questionarie maisters as they call them Whereunto if vnto any other that which AVGVSTINE allegoricallie spake out of the eight Psalme concerning curious men may be most fitlie applied The most earnest and obstinat studie saith he of all curious men who seeke vaine and transitorie thinges is like vnto the fishe that walke through the pathes of the Sea the which pathes doe as soone vanish away and decay as the water cōmeth againe together after it hath giuen place to any that passe or swimme thorough it Thus far AVGVSTINE For what is more curious and more intricate or brier like then so many not so sound as subtil questions diuisions distinctions and solutions of these men whoe stand gnawing vpon the bones of argumentes as TERTVLLIAN saith Verely that which is set downe in the Fables touching IXION rauishing the cloude in stead of IVNO whence the CENTAVRES were begotten who killed one another may be verie aptlie applied vnto these men For the bare shadow in steed of the solide truth being taken holde vpon and apprehended by them hath altogether drunke vp and consumed the iuyce and moisture of godlines so that there remaineth nothing for them but the dry and wythered barke and it hath brought forth so many controuersies and diuersities of opinions which teach and learne nothing els but brawles and partes taking that to recall so many mindes and contrarie iudgements that deadlie gore one another vnto concord and the right rule of reason concord and reason it selfe cannot suffice and bee able For as NAZIANZEN sayeth when as hauing once left faith we pretend the force and the abilitie of disputation wee do nothing els thereby but blot out the authoritie of the Spirit by questionings By the which vnsuccessiue and lamentable issue wee are earnestly admonished to betake our selues from their traine who vse over narrowlie and curiouslie to sift matters vnto the assemblie of those that are godlie and profitable hearers But yet this was the falt of these men who in diuinitie obserued not that rule That nothing shoulde bee too much which is exceeding profitable in ciuil affaires For it followeth not because they were over curious which is not to bee commended that therefore carefull diligence shoulde bee disliked or sluggishnes and securitie thought praise worthie But holie things as they are to be dealt in with great iudgment so they are to be handled with greater pietie for this latter is as it wer the soule the former being as the eie of diuinitie The orations of the Prophets the sermons of Christe the writings of the Apostles and especiallie the Epistles of PAVL do containe most sharp and graue disputations which can in no wise bee aptlie discussed but by the vse of reasoning Our Sauiour Christ him selfe disputed with the Doctors Pharisies Sadduces c. The same did PAVL with the Iewes with the Philosophers with the brethren The Fathers also disputed IRINEVS against the GNOSTICKES TERTVLLIAN against the MARCIONITES ATHANASIVS against the ARRIANES NAZIANZEN CYRIL THEODORET HILLARIE AVGVSTINE and many others almost against innumerable haeresies but so as their disputations wer not a bare exercise or a setting forth for a
vnderstanding and will are renued vnto true holines of life 8 These being renued by faith powred into vs though all the time of our being heere we doe but in a sort vnderstand and will the thinges that are of God yet neuerthelesse our workes which belong vnto Gods seruice are fauourablie accepted by his Majestie as proceeding from Christ liuing and working in vs by the holy Ghost 9 In this respect then we make this difference between Philosophicall and Christian vertues that the former proceeding from a minde not yet regenerated are no other then filthie and impure in the presence of God whereas the latter on the other side doe of fauour please God and are in mercie crowned by him because hee looketh vppon them as fruits of faith flowing from Christ who is the Authour of all our purity and holines 10 Out of these thinges which haue bene spoken may be vnderstood not onely al the parts of our sanctification but euen the causes which concurre for the making vppe thereof may bee so easilie gathered as it may be well perceaued that we put the holy Ghost for the efficient fayth for the instrumentall the force and efficacie of that essentiall holines which is in Christ for the materiall the renuing of our whole minde from impure vnto pure and vpright qualities for the formall and the worshippe of God tending vnto his honor and the loue of our neighbour according vnto the prescript rule of the first and second Table for the finall cause thereof 11 Whence it apeareth that the Libertins who loath the practise of good workes are not to be reckoned vp amongest the number of true Christians seeing they neglect the chiefe end of a Christian life It appeareth also that the PELAGYANS and the halfe PELLAGIANS the PAPISTS are to bee detested because the former of them doe affirme that we are sanctified by nature onely the latter partly by nature and partly by grace Defended by FRANCES Pâ—FAYRIVS of Bearne PRINCIPLES CONCERNING THE IVSTIFICATION OF SINFVLL MAN IN THE PRESENCE OF GOD. XXVI 1 IN asmuch as our whole saluation consisteth in our justification before GOD it is needfull that wee maintaine the true doctrine thereof against al the corruptions of the same if so bee that wee will obtaine saluation 2 This justification then is when God doth attribute the sanctification of his Sonne Iesus Christ performed for mankind vnto those that beleeue in him 3 For whereas God is exceedinglie merciful and excedinglie just his mercie indeed did desire the redemption of man but his justice demaunded an absolute and euery way a perfect satisfaction for the same 4 To the end therfore that the Lord might bestow his mercie vpon vs it was needful that his justice should be satisfied 5 Now the most seuere justice of God could not be satisfied either by him who should be onely man because no Creature no not the Angels themselues can so sustaine the waight of Gods anger as they may be deliuered therfrom much lesse deliuer others or yet by him who shuld be onelie God because the Deitie cannot bee subject vnto any sufferings 6 Therefore God the Father mooued by his vnspeakeable mercie would haue that onelie Sonne of his Coessentiall and Coaeternal with him as he had promised vnto the Fathers when Sin first entered into the world at the time appointed to become true man who as beeing true God and true man without any confusion of the two natures might reconcile men with God 7 Of the justice of this Mediatour the which justice is laied against those thinges that make vs guiltie of Gods wrath there are three parts The one is the penalty sustained for the satisfaction of all our sinnes which hee discharged to the verie vttermost farthing The other is the absolute fulfilling of the whole lawe of GOD thereby couering our whole guiltines both that which wee haue by our originall blemishe or by sinning sinne and also by the sins that ar the most bitter fruits of that root The third is the repairing of our humaine nature in that most perfect humanitie which Christ tooke vpon him whereby all our corruptions and staines are blotted out 8 The righteousnes of Christ profiteth vs nothing vnlesse it be made ours 9 Now it becommeth ours not by any infusion either Essentiall as OSIANDER dreamed or qualitatiue as the jangling Sophisters doe auouch but by a spirituall apprehension or applying of Christ effected in our mindes after the which followeth the free imputation of that threefold righteousnes which is inhaerent in the man Christ onely as in the subject 10 Of this spirituall and most effectuall apprehension and application the only inward instrument is true faith which is that full assurance whereby euery one that beleeueth doth imbrace particularlie the righteousnes of christ offered as appertaining vnto them 11 This faith is in noe wise of our selues but from the meare grace of God the holie Ghost mercifully creating the same in the vnderstanding and the harte of the elect that is being the cause that after they haue heard and vnderstood the worde of the Gospell they doe trulie beleeue although not perfectlie whoe also doth afterwarde seale vp and nourishe this gift in them as they doe learne more and more by the dailie hearing and meditation of the word of the said Gospell and as the Sacraments annexed vnto the worde doe most effectuallie witnesse vnto them 12 Now as the same Christ doth reconcile them vnto his father and purchase vnto them the title of the heauenlie inheritance who being freelie made partakers of that three-folde righteousnes doe lay hold vpon him by faith euen so doth hee sanctifie them by his Spirite abollishing the olde man in them by a little and a little both kindling a new light in their vnderstanding and also sturring vp holie motions in their wils to the end that strongly resisting with all their might the reliques of the old man they shuld beginn both to will and to doe that which is good 13 That newe qualitie then called inhaerent righteousnes and regeneration testified by good workes is a necessarie effect of true faith whence it is to bee gathered that good workes are by no meanes the causes but onelie the witnesses of that imputed justification whereby alone trobled consciences are at rest for they are no otherwise to be considered then as things that necessarilie followe the beleeuers being alreadie justified in Christ 14 Therefore we are said to be justified by faith onelie without any works not that true faith is at any time alone or destitute of good works but in asmuch as workes how good so euer they be do not concurre or availe to the obtaining of the righteousnes of Christ 15 The square and only rule of these good works according to the which they are to be directed most diligently to be waied is the wil of God laied open to vs in the law 16 Now althogh that they who are after this maner reconciled vnto God
the Angell witnessed he remained from the very moment of his conception a most pure consubsisting habitation of the eternall Sonne 15 For the holie Ghost when hee tooke the substance the Virgin did altogeather cleanse the said substance from all corruption before such time as hee turned the same into the seed of mans flesh 16 In this most pure flesh was placed also a most holie and a most pure soule that Christ alone shuld be that true holie one of the Lord making holie all his members for euer of whome the Leuiticall high Priest was onely a Type 17 Wee condemne therefore the Samosatenians who will haue Christ to be a bare man The Arrians and Seruetians who gaine-say his Coessentiall and Coeternall Deitie The Marcionites and the Manichaees who change the flesh of Christ into a bare shew The Schuengfeldians who attribute vnto Christ a heauenlie bodie The Appollinarists who affirme that the WORD was in stead of a soule vnto the flesh that was assumed The Nestorians who deuide the person The Eutychians who both confound the natures and mingle togeather their Essentiall properties The Monophysits who in steade of the vnitie of the person did place the vnity of the natures The Vbiquitaries who with EVTICHES do define the personall vnion by a Reall effusion of the properties of the Deitie into the humaine nature and with NESTORIVS doe define the same by the Co-operation of the natures and with the Monothelites to be onely a power proceeding as it were from God and man The Papists who affirme the Virgine Marie to haue bene conceiued without originall sinne and in mainetaining Transubstantiation do ouerthrow whatsoeuer they holde aright concerning the trueth of the fleshe of Christ and the personal vnion And their doctrine also who placing here vpon earth an essentiall Consubstantiation vnder bread and wine do strike vpon the same rocke of confusion Defended by DAVID PIOTAEVS of Lions PRINCIPLES CONCERNING THE NATIVITIE CIRCVMCISION AND BAPTISME OF CHRIST XLII IN THE FORMER PRINCIPLES WE HAVE doone with the conception of Christ now wee are briefly to deale with his Natiuitie 1 EVen as these words of the Creed of the Apostles conceiued by the holy Ghost do set forth the purifiyng of the seed of the Virgin to the end that the bodie of Christ might bee purely formed thereof So these wordes Borne of the Virgin Marie doe declare vnto vs the bringing forth of Christ into the world by the said virgin and so his Natiuitie 2 Wee say that Christ was borne when as the vsuall tearme of Child-bearing common vnto all other men being fulfilled the Virgin brought forth Christ that word of the Father and the Sonne of DAVID 3 For hee which was conceiued was also borne The Virgin Marie therefore is justly called the mother of God though she be not the mother of the Deitie And wee doe justlie condemne NESTORIVS who made a vaine distinction between the mother of Christ and the mother of God as being things opposite the one to the other 4 Of the sure perswasion of this Natiuitie wee reape a double profit the one that hence we learne that the word yet without the laying a side of his diuine nature or anie conuersion or mixture of the same hauing taken vppon him our flesh our soule and our minde that in all thinges sinne excepted he might be made like vnto his brethren began to be God and man The Arrians therfore are to be condemned who denie our Sauiour Christ to haue had an humaine soule and the Appollinaristes who deny him to haue had an humaine mind 5 The other that by this meanes wee might be assured that Christ according vnto the flesh is from those Fathers of whome Mary came that is from ADAM ABRAHAM and DAVID vnto whom it was peculiarlie promised that the Messias should come of their seed 6 Hee was also borne as it must needs bee according vnto the fore-telling of the Prophets of a Virgine that was vnknown of man because otherwise he could not be borne a pure man and so he himselfe should haue stood in need of a Mediator The Iewes therefore are to be condemned who holde against the Christians that it was not needfull that the Messias should be borne of a Virgine but that he should be the Son of some King or of some Prophet 7 The virginitie of Marie after her Child-bearing to wit that as it is most certaine that before her Childe-bearing she was vnknowen of man so also she remained a Virgin after the same vnto her dying day is religiouslie beleeued yet there is nothing expreslie found concerning this point in the holie Scriptures neither doth it belong anie-wise vnto the mysterie of our saluation 8 In this place we do not onelie refuse but vtterlie detest all filthie questions and such as are most vnagreeable vnto so holy a birth 9 Christ beeing an infant and bound in his swaddling bands after the maner of all other men that are borne cried in his swathes as also he did trulie sucke milke it behoued also that his bodie and his humaine wisdome though it made greater growth in him then in other men and his experience did grow as he did increase in yeares in so much as God would not haue the lawes of nature to bee broken in these things 10 Christ therefore at that time had a Childes bodie and afterward a mans finite and hauing the instrumentall parts thereof and therefore circumscribed in a place the which essentiall qualities of a true bodie hee neither did at any time nor euer will cast of They err therfore who teach that the bodie of Christ can be euerie where and yet his humanitie remaine still vnuiolated neither doth it followe thence that the natures are separated 11 That bodie euen vnto his death was subject vnto humaine infirmities and so of it selfe subject vnto corruption though it neuer felt the corruption of the Graue but after his resurrection he laid aside all those infirmities that were brought vpon man for sin and euen the naturall life it selfe Whence MANES is conuinced with MARCION and those whome they call DOKITAE who teach that Christ in deede neuer did or could suffer any thing and that he did onely beare men in hand that he suffered 12 This Natiuitie was the beginning of the open humiliation of Christ whereby he made himselfe of no reputation namely when taking vpon him the form of a Seruant he trulie came into this world euen as his death and buriall was the last part of the same 13 Furthermore in that he was circumcised â—nd baptized it was not done therfore because he in himselfe needed to be made cleane by them as though before he were poluted but that we should learne 14 First that the whole force both of the circumcision of the Fathers did and of our Baptisme dooth depend vppon him as beeing hee by whome the Sacraments are trulie made the signs of our reconciliation with God 15 Secondly that hee was the Sauiour and
comming to be hidden from men so also hee would haue the time of their death for the very same cause to be vnknowen vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable conjectures Defended by IOHN VALETONVS Albenatiensis Occitanus PRINCIPLES VPON THE ARTICLE OF THE BELIEFE CONCERNING THE FAITH IN THE HOLY GHOST XLIX 1 VVE doe in this Article confesse that the holy Ghost as being the third person in the Trinitie is to bee adored and worshipped by the same faith and inuocation whereby in the former Articles wee haue confessed that the Father and the Son beeing in order the first persons of the Trinitie ar distinctly to be acknowledged and worshipped 2 The holy Ghost in this place doth signifie that essentiall power who is essentially subsisting in the Father and the Son proceeding and distinguished equally from them both in regard of the manner of his being but in respect of his essence absolutely considered hee is GOD hauing that Deitie which is not deriued by propagation from an other Godhead but is one most single and of himselfe 3 Now seing the Father neither can be separated from his Co-aeternall and Co-essentiall wisedome neither co-essentiall power who is the holy Ghost can be seuered from that wisedome but doth depend of the Father and of his wisedome there is no question to bee made but that hee doth proceed from the Father and the Sonne as from one cause 4 Where the Sonne is saide to bee begotten of the Father and the holy Ghost affirmed to proceede from the Father and the Sonne it sheweth a difference between the wisdome that remaineth in the Deitie and the power that doth outwardlie shew it selfe by the effects 5 That which both the Schoole-men and also the ancientest Diuines amongest the Latines haue written concerning the holy Ghost as being a kinde of essentiall loue knitting the Father the Sonne togeather hath brought in to religion many intricate strange and dangerous questions 6 Although the works of the Trinitie which they call outward or externall are inseparable yet in the effecting of them there is a distinction to bee obserued not onely of the persons but also of the personall actions 7 The proper operation of the holie Ghost is to effect in deed in his time and manner those things which the father hath determined to dispose by his Sonne that is his aeternall wisedome and to execute by the power of them both that is by the holie Ghost 8 Yet are we not to thinke that the holie Ghost dooth worke anie thing with the Father and the Sonne as an instrumentall or a ministeriall cause but without anie inaequalitie and immediatlie in respect of them both worketh all things together with them 9 The power thereof did then shew it selfe when as the world was to be created of nothing and afterward in his prouidence whereby he hath vnto this day and euer shall as long as the world standeth preserue the same both by ordinary and extraordinarie meanes 10 The effect thereof furthermore is to woorke in the harts of men which is done manie wayes for some he maketh apt and readie to practise morall vertues not by chāging but by repressing their naturall corruption others by his especiall power hee doth make meete to vnderstand and bring to passe great matters all which doe properlie serue for the conseruation of mans societie although that the effects of these guiftes are otherwhiles also behoofull vnto the Church 11 Sometimes also he goeth farther in bestowing vpon some the knowledge of his heauenlie truth with other supernaturall guifts as of Prophesie and healing to be brief he doth after a sort sometimes enlighten not the vnderstanding onlie but euen the will of some who yet are so in the Church as it will one day appeare that they were neuer true members thereof 12 Now his sauing power doth onelie manifest it selfe both in the congregation of his elect and also in euerye particular member of his mysticall bodie whence it commeth to passe that the Church alone is holie and the beleeuers onlie properlie called Saints 13 Hee dooth therefore in part bestowe the very same guifts vpon his elect whereof some of the reprobates are partakers but adioyning thereunto the grace of a good conscience and of perseuerance So the holie Prophetes and Apostles in times past haue left vnto vs by the inspiration of the holie Ghost the scriptures contained in the bookes of the olde and new Testament After this manner also manie haue beene indued with the guift of woorking miracles and all faithfull Pastors and Teachers haue bene in all ages bestowed vpon the Church and indued with necessarie guifts 14 Now the guifts whereby the holy Ghost doth properlie distinguish the church from the world are those vnrepentant guifts which hee bestoweth onlie vpon his elect namelie the effectuall enlightning of their minde and the guift of perseuerance the effect whereof is true faith applying Christ with all his benefites vnto the saluation of euerie one that beleeueth seuerallie whereunto is vnseparablie joined sanctification whereby wee are drawne sincearlie to loue God and our neighbour 15 That worke which was the most excellēt of al other namelie both the creation of the fleshe of Christ in the wombe of the Virgine and also his most perfect sanctification whereby his humanitie was annointed with all kinde of gifts that were meet to performe the office of the Mediatour proceeded from the same power Wee detest therefore all those who denie that the holie Ghost is to bee worshipped by one and the selfe same faith and inuocation with the Father and the Sonne those who hold that hee proceedeth onlie from the Father together with such as denie him to be coaeternall and coessentiall with the Father as the Macedonians the Arrians those who distinguish him from the Father onlie in name and not in person as the Sabellians those also who affirme him to bee but some created motion and power to be breif we detest al those that do anie wise withstand either the true coessentiall and coaeternal Deitie of the holie Ghost or his proceeding from the Father and the Sonne Defended by IOHN NISSOLIVS Semenensis Occitanus PRINCIPLES VPPON THE ARTICLE I BELEEVE THAT THERE IS A HOLY CATHOLICK CHVRCH L. 1 OMitting in this place the questiō whether there be a Church or no as an vnnecessarie point we will rather see what the Church is 2 The word CHVRCH taken from the common custome of publick affaires where the people beeing called by the voice of a cryer did meet together began euen from the verie time of the Apostles the name of Sinagogues being left vnto the Iewish conuentions to be applied vnto their meetings who embracing the voice of the Gospell were wont to haue publick assemblies for the vse of Religion 3 Now the thing it self signified by this word is drawn farther that is to expresse the companie of those who being raised vp from the
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
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
Sacraments are supplies joined vnto the worde it commeth to passe that in some thinges they agree together and differ in some other For both are instruments which the holie Ghost vseth to make vs partakers of Christ and his benefites yet so as hee may worke without them both in the harts of the godlie when and as often as he will and that he doth not anie wise giue vnto the signes his owne force and efficacie by vertue whereof the thinges signified are receaued They are blasphemous therefore who will haue grace either in whole or in part to bee bestowed by the Sacraments And they are no lesse blasphemous who will haue this to be done by the worke wrought 20 The force of the Sacramentes doth in no wise depend vpon the person of the Minister who deliuereth thē but vpon the ordinaunce of God onlie so that the same be obserued and that by a publick person either rightly called or at the least exercising a publick function by a common errour The Donatists therefore and such like did erre who taught that the Sacramentes administred by euill Ministers were of no force 21 Euen as the Gospell who of it owne nature is the word of life and saluation is yet turned by the wicked vnto the sauor of death so the Sacramentes also which are instituted by God vnto the saluation of men are notwithstanding receaued by the faithlesse the vnworthy communicants vnto their condemnation and judgement and yet do they not desist in respect of God to bee true Sacraments still 22 As the seede of the woord preached dooth not alwaies bring forth fruit at the same moment that it is sowed in the heartes of the faithfull so the fruit of the receauing of the Sacraments dooth not presentlie shewe it selfe in such sort as the faithfull haue receaued the same For that is onelie done at the time appointed by God 23 As the holie Ghost by meanes of the word dooth beget and strengthen faith so dooth he sturre vp and confirme the same by the Sacraments And therefore regarde is to be had that they who are of the age of discretion enjoy the effectuall preaching of the word wherby faith may be wrought in them before they receaue the Sacraments that so they may worthelie participat them which cannot be without faith 24 The word is necessarie saue when it pleaseth God to work extraordinarilie in the harts of his children and sufficient vnto their saluation that are of age but the Sacraments are not absolutelie and preciselie necessarie vnto all For it is not the want of them but their contempt that is damnable 25 The word of promise is without respect to bee offered both vnto the beleeuing and to the vnfaithfull and that generallie But the Sacraments are onelie to be administred vnto those that are taken for the knowne members of the Church and that vnto euerie one of them seuerallie whereby a particular full assurance may be wrought in them 26 The preaching of the word may be offered alone vnto the Church without the Sacramentes but the Sacramentes are neuer to bee administred without the woord preached To conclude seeing the word dooth affect but one of our senses whereas the Sacraments are object vnto manie of them especiallie vnto the sight therefore it is that they are the more effectuall meanes to apprehend Christ so that they be lawfullie administred Defended by PETER CARPENTER a low countrieman PRINCIPLES TOVCHING THE AGREMENT AND THE DIFFERENCE BETVVEN THE SACRAMENTS OF THE OLDE AND NEVV TESTAMENT LVI 1 INasmuch as men can be joined together as AVGVSTINE saith in no Religion be it true or be it false except they be tied by some kinde of visible thinges and sacramentes hence it commeth that the Church either vnder the olde or vnder the new Testament hath neuer wanted the seales of the grace of God that is the Sacraments 2 Of these thinges seeing we haue spoken generallie in the former disputation we may now conueniētly see what agreement and what difference there was between the sacraments of both the couenaunts that by this meanes it may bee declared that the same faith was vnder both of them 3 Vnto this treatise we lay this most true ground as a foundation namelie that the couenaunt of God with his Church was alwaies one and the same which notwithstanding seemed to bee diuers in regard of the diuers circumstances of the dispensation whence did arise the name and the difference of the old and the new Testament or couenaunt Whereas therefore the thinges remained in the same in regard of substance the signes were chaunged according vnto the circumstance of time For the fathers as the Apostle saith 1. COR. 10. did eate of the same spirituall meat and drinke the same spirituall drinke out of the rock that followed them the which rock was Christ 4 But to the end that the whole matter may bee the more manifest we will more particularlie set downe their agreement and difference and first of all their agreement which consisteth in their efficient and finall cause 5 Their efficient cause is one and the same namelie God the authour of the Sacramentes of both the couenaunts who alone as hath beene already set downe hath authoritie to appoint Sacraments as hee onelie is to promise grace 6 The finall also is one and the same For they respect the same end and scope and teach the verie same things to wit Iesus Christ the participation of all his benefites vnto aeternall life 7 The difference consisteth in the manner and measure of signifiyng or applying Christ and also in the outwarde matter forme and number 8 For the Sacraments of the olde Testament did signifie Christ to come and therefore at his comming they ceased and ours came in their place Wherefore they were justlie condemned by the Apostles who taught that Circumcision was to bee joined vnto Baptisme as beeing as yet necessarie vnto saluation And a fewe yeares after the Ebionites who woulde retaine the Iewish ceremonies together with the Christian Sacraments 9 Nowe the Sacraments of the newe Testament doe shewe that Christ is already come and they are therefore established with new signes that are to continue vnto the worlds end whereas the other were onelie appointed for some certaine time 10 The nerer furthermore that Christ hath manifested himself vnto vs by so much the more clearlie doe the Sacramentes of the newe Testament lay him before vs. For things that are past are better knowne then these that are to come And therefore AVGVSTINE hath saide well that wee haue fewer Sacramentes then the Iewes had but yet clearer and a great deale more significatiue and therfore of greater efficacie to confirme our faith and to seale the promises of God in our hearts 11 The which saying of AVGVSTINE is to bee rightlie vnderstood For wee thinke not as the Schoole-men did that they vnder the law had the same grace onely shadowed vnto them in the Sacraments which is offered as present
signified The signes are water and the sacramentall rites which are a dipping into the water and a taking out of the same againe whence washing doth follow The thing signified is the blood of Christ vnto the remission of our sinnes and that spirituall and deuine force whereby wee are regenerated which regeneration consisteth partlye in the abolishing of the olde man which decaieth by little little and partlie in the creating of the new which is to be perfected by degrees 6 The formall cause of Baptisme consisteth in the lawfull vse of the institution the especiall part whereof is the inuocation of the name of the Father of the Sonne and of the holie Ghost together with the rite either of dipping into the water or of the sprinckling of the same 7 For it is not greatlie materiall whether the person that is to be baptised be whollie dipt vnder the water or whether the water bee onelie sprinkled either vppon his head or his face Vaine therefore and void is that washing where either Baptisme is not done into the name of the Father the Sonne and the holie Ghost or water is not vsed 8 Those vaine questions that haue risen from that false absolute necessitie of Baptisme as whether it be lawfull to baptize with distilled water with vrin or stale or with sand where naturall water cannot be gotten wee reject as absurd and ridiculous neither thinke we that any contention ought to be made whether the water is to bee once or thrise applied 9 It is not lawfull no not for any Angell in heauen to ordaine any Sacramentall rites seeing the signification of them doeth respect the promise of grace For it is in the power of GOD alone both to promise what hee thinketh good and also to establishe his promises by what signes it pleaseth him 10 They did greatly offend therefore who not contented with the simplicitie of the Lordes institution thought that they could adorne Baptisme by adding curious rites thervnto where as of the contrarieside the Lord will haue the Sacraments of the newe couenant which are opposed vnto the olde to be therefore most few and simple to the end that wee should so much the more readilie be drawen from these corporall and sensible things to the consideration of spirituall and heauenly matters I Those innumerable added trifles therefore which haue presentlie growen into manifest superstition and wherof some were added by the Papists as chrisme spittle Tapers wee haue justlie abollished though they be of antiquitie as being will-worship II Now as touching Exorcisme if by that name be vnderstood not the solemne couenant of Christianitie but the conjuring of Sathan and Spirites wee altogeather refuse the same as being rashly and foolishly drawen from those that were possessed with Diuels to be applied vnto men that were in their right wits and to the infants of Christians III Yet did not these spots though filthie and loathsom and therefore to be carefully abollished anihilate Baptisme as long as the essentiall forme thereof remained 11 The first that the Lorde appointed to publishe this action was IOHN therefore called the Baptist but the Author hereof is properly Christ who onely hath this authority in the house of his Father 12 Nowe the outward administration of this Sacrament as also the simple preaching of the worde hee hath committed vnto Pastors lawfully called Their error therefore is very greeuous who commit this office vnto priuate men and much more greeuous who giue women leaue to intermeddle in this action in the cause of necessitie as they call it 13 ALTHOVGH they are not to be accounted to haue a lawfull calling who haue inuaded the places of true Pastors either by a common error or by long permission yet are they to be DISTINGVISHED from meere priuat mē Therefore Baptisme administred by them according to the forme appointed by Christ is to stand Yet are not they to be excused who now that the holy Ministerie is in some sort reformed doe as farre as in them lyeth confirme the false calling of these men by giuing their children to be Baptized of them 14 To the end in the mean time that all these things may bee lawfully done they are to be so performed in the Church as it may be vnderstood what is done therfore a certaine forme togeather with meet conuenient praiers is to be vsed in the vulgar tongue which may declare the originall vse and end of Baptisme Therefore also Baptisme is profaned by them who either administer the same without any exposition or depraue the administration thereof by some false worshippe or administer it in a straunge and an vnknowen tongue Although it be true Baptisme as long as that remaineth which is the chiefe thing therein namelie the signe and the right inuocation of the Father the Son and the holy Ghost for Baptisme doth neither depend vppon the faith nor yet is defiled by the sinnes of him that administreth it but is grounded onely vppon the ordinance of the Sonne of God 15 The Analogie furthermore of the signes and the things signified is manifest For the element of water vsed for the washing of the outwarde filthines doth most fitlie represent that blood which was shead for the taking away of the sinnes of the world and applied to purifie vs Briefelie that either dipping into or sprinckling of the water though it bee but done in a short space doth yet clearelie represent the first part of our regeneration that is the sealing of our inward and spirituall ingraffing into Christ his death and buriall whereby our olde man togeather with all our sinnes being by little and little brought to decay is altogeather buried Last of all in that hee who is baptized whether hee bee dipt vnder the water or sprinckled with the same doth yet rise again it laieth open as it were before our eies the remission of our sinnes and the rising againe of our new man 16 The proper end of Baptisme is that by this solemne and holy action wee might bee knowen by the testimony of men and Angels to bee in the number of the visible Church also that by meanes of this action the adoption of the elect might to their full assurance bee more more sealed by the holy Ghost in their hearts 17 The principall efficient cause heereof is the holie Ghost who in his good time doth inwardly performe that which by the word of promise accompanied with outward signes is declared vnto the mind Whence also may be gathered what are the effects of Baptisme 18 Now the instrumental cause of the efficacie of baptisme is the very same that maketh the worde alone to bee powerfull namly faith wrought by the holy Ghost throgh the hearing of the word in those that are of age I Their error therefore is intollerable who dreame that there is any diuine power either in the water or in the rites of Baptisme seeing that whole efficacie is solie the worke of the holie Ghost which can
same both in regard of the signes also of the things signified 15 The most meete place for Baptisme to bee administred is that where the worde is preached and the most meete time is the time of the preaching euen for this cause if their were no more that publicke praiers which are of great force in this action may bee joyned with the administration of the Sacraments 16 Yet may particular Churches appoint the time and the place as circumstances shall require 17 The vse of witnesses called God-Fathers is neither absolutelie necessarie nor yet to bee cleane rejected but such witnesses onelie are to be chosen as both knowe and are also likelie to performe what they promise concerning the holie bringing vp of the infants Defended by IAMES ROVLAND a Low-countrey man PRINCIPLES CONCERNING THE LORDS SVPPER LX. 1 THe other perpetuall Sacrament of the whole Christian Church is the Supper of the Lord figured by diuers types vnder the olde couenaunt 2 For it was meet the Mediatour being now come the couenaunt beeing nowe last renewed by him that the olde seales of the couenaunt should be changed into such as might agree to the time both of the ordaining of them and also of their last renuing and so might euen declare that the Mediatour was come both by water and by blood 3 Nowe the Supper is that last Sacrament of the newe Testament or that publick action of the Christian church wherein as the bread being broken is giuen to be eaten and the wine powred out giuen to be drunk after the corporall manner so the bodie of Christ beeing deliuered to death and his blood being shed to seale vp those that are in league with God is giuen vnto the faithful that can examine themselues and are spirituallie receaued of them by faith for those endes which wee will presentlie set down 4 The authour both of the thinges deliuered and of the action is Christ onelie who as far as this Testament is called the new is the onlie testator but in respect that it hath regard vnto the couenaunt that joineth others therin the authour thereof is he who is the authour of the couenaunt The Church is the partie vnto whome the promise is made and therefore the Church is not to take vppon it the authoritie to confirme this couenaunt 5 The matter of the Supper are the signes and the things signified Vnder the name of signes are comprehended not onlie the substantiall things themselues namlie the bread and the wine but also the rites and the whole action as farre as it is Sacramentall namelie the breaking of the bread the powring out of the wine the delyuering and receauing of both whereunto is joined the nourishment of the bodie arising of the receauing of it 6 Touching the bread whether it should bee leauened or vnleauened touching the wine whether it shoulde bee pure or mixed with water and if wine bee wanting whether it be lawfull to vse some other drinke we thinke them matters about which no great contentions are to be raised so that if necessitie so require that which is the speciall thing be retained namelie meat and drinke meete for nourishment and answerable vnto the proportion of the signes and the things signified 7 The administration of the signes because they are present vnto our outward senses hath Christ committed vnto the Ministers of the worde but yet so as the efficacie of the administration doth not depend vpon them but vppon Christ onelie 8 For this cause also the things which we name signes are receaued by the mouth of the bodie and therefore also by the wicked although they account them not for signes but for common things and that the receauing of them is turned vnto their greater damnation 9 The thinges sealed are the bodie and the bloode of Christ the offering and receauing of both and the spirituall nourishment arising therefrom or rather whole Christ God and man with all his benefites and the newe couenant confirmed by the death of the testator 10 For although the receauing of the bread and the wine doth onelie signifie the communion of the body and the blood yet because wee are made one with Christ by meanes of his humaine nature it doth seale vnto vs the whole benefite of saluation because neither the manhood can be seperated from the word nor the humanitie subsist without the Deitie or his benefits without the whole person and therefore the one are neither receaued nor deliuered without the other 11 It is not without cause that Christ hath seuerallie ordained the bread to be the Sacrament of his bodie and the wine of his blood and commanded them to bee seuerallie deliuered in the Church For the bodie and blood are not sacramentally represented vnto vs in this action as the whole humanitie of Christ being glorified doth now liue but in regard that they were offered vppon the crosse for vs the blood being powred out of the bodie Vaine therfore is that concomitaunce as they call it or inseparable conjunction of the body and the blood vnder both kindes seuerallie whereas the bodie is here laid before vs and giuen to bee considered by our faith as being without blood and the blood as powred out of the bodie by death 12 The things signified because they are giuen vnto our minde and that to establish and increase a spirituall life in vs are giuen by Christ himselfe and receaued through faith by the power of the holie Ghost whence it commeth that they are proper and peculiar vnto the faithfull onelie 13 Yet doth it not follow that the bread and the wine giuen vnto the vnbeleeuers are not Sacramentes For in respect of Christ he giueth vnto euerie man that whollie which he promiseth in his worde vz. the signes vnto the bodies and the thinges vnto the soules that are endued with true faith wherevpon it is no maruell if the one of them alone be receaued by the vnworthie communicants as bringing onelie their bodie and that polluted too vnto the Lords Table whereas they want the mouth of the minde that is faith 14 The forme consisteth in the apt and meet that is sacramentall and respectiue conjunction and analogie or agreement of the outwarde signe and the inwarde mysterie The Transubstantiation of the signes and the thinges signified and the essentiall consubstantiation of the things signified with the signes are to bee rejected for the former doth abolishe one part of the Sacrament to wit the signes both of them are directlie contrary both vnto the Articles of our faith concerning the truth of Christs bodie and also vnto the vse of the Sacraments whence followeth that most horrible and detestable bread-worship 15 The agreement of the signes and the things signified is manifest for as breade and wine doe nourish vs in this life euen so the bodie and blood of Christ purchase aeternall life vnto vs. Both the bread and the wine therefore are to bee deliuered in the Supper both to the end that the
whole analogie may be kept and also for the cause alledged in the 11 principle 16 This analogie doth depend vpon the diuine ordination institution or blessing by vertue wherof common things are drawne vnto a holie vse The signes therefore haue by the ordinance of God no consideration at all of a Sacrament saue onely in the action of their lawfull administration Neither are wee to imagine of any force that should bee engraffed in the signs themselues seing they differ from common things in regard of a Sacramentall signification onely and that in the very vse That carrying about an adoration of the signes is most horrible Idolatrie 17 As the whole force of the Supper and the Sacramentall formes of speach doe arise from this analogie so they are to be judged thereby These speaches therfore This is my body the cup is the new Testamēt in my blood are not to be expoūded according to the words but according to the meaning that is by a Sacramentall Metonymie or chaunge of the name whereby those things are said to be that wherof onely they are a signe 18 The proper and principall endes of the Suppcr are both the serious remembraunce joyned with thankes-giuing of the death of Christ to his glorie and our profite and also the neerer ingraffing of vs into the body of Christ by faith beeing strengthened and increased and our neerer vniting with God the Father by meanes of the Mediator who dwelleth in vs by his Spirite 19 The lesse principall endes are the mutuall communion and loue of the faithfull being members of the same body the outward witnessing of that mutuall consent and the preseruation of publicke meetings 20 The effects of the Supper doe differ from the ends but in respect onely For seeing it is ordained by Christ vnto these ends it cannot be but that they should ensue vppon the lawfull vse of the Supper yet so as the instrumentall signification is attributed vnto them as their worke whereas the whole efficacie is solie referred vnto the holie Ghost 21 The profit and efficacie of the Supper is not to bee tied vnto the verie moment of the action of receauing but doth extend it selfe vnto our whole life yet is not the action once celebrated to bee for this cause euer after neglected seeing no man hath such a perfection of faith in this life as he standeth not in need of this support Defended by IANES ARMINIVS of Holland PRINCIPLES TOVCHING THE POPISH MASSE LXI WEE HAVE SPOKEN IN THE FORMER Principles concerning the true vse of the Supper of the Lorde now wee are to shew in few wordes how the said vse hath bene diuerslie depraued by Sathan 1 OF all the errors that haue risen about the holie Supper of the Lord that inuention of Transubstantiation is the most ouglie which was brought in and confirmed especially by LANFRANKE about the yeare 1050. 2 For when as the words of Christ instituting this Supper ar to be vnderstood acording vnto his mind who speaketh them which alwaies ought to be regarded in all acts and especiallie in Testaments so that in this Sacrament the bodie and bloode of Christ are truelie but sacramentallie and by faith giuing credite without question vnto his woordes receaued The Transubstantiators contrary to all reason and vse of Sacraments haue so obstinatelie stooke to the woordes that manie absurdities haue risen thereof 3 First of all seeing all Sacraments do consist of signes and things signified they doe take away the nature of the signes For they teach that after the Consecration as they call it the signes do not remaine but that the thing it self onelie is presented vnto vs. 4 Secondlie the Sacramentall participation beeing thus abolished they make a kinde of imaginary receauing of the Lords bodie and blood whereby as they hold the bodie which is nowe in heauen is reallie and corporallie present in infinite places at the same time and is receaued at once in whole and in part by manie and by one which thing as it is most absurde so doth it ouerthrow the articles of the Ascension and sitting at the right hand of the Father 5 Thridlie they haue fained such a change as maketh that which is not to be and that which is not to be For they doe so spoile the bread and the wine of their essence as they desist to be bread and wine and begin to be some other thing and they dreame of accidences that are inhaerent in no subjectes against the first article of the beleife which teacheth that the Lord is the Creator and preseruer of the things which he made 6 And heere they doe verie foolishlie bring in the omnipotencie of God for wee are now to enquire not what God can but what hee will doe according to his written worde Moreouer it cannot be either that God can lie or that Christ can be contrarie to himself both which wil necessarilie come to passe if anie thing be said to haue beene ordained by Christ contrary to the articles of our faith 7 Hence haue risen two most greeuous errours the former touching the worshipping of the bread and the wine the which in a verie fearfull blasphemous sorte are thus commonlie saluted by the Papists ALL HAILE SAVIOVR OF THE VVORLD THE VVORD OF THE FATHER THE TRVE SACRIFICE LIVELIE FLESH THE VVHOLE DEITIE TRVE MAN c. The other touching the expiatorie and propitiatorie oblation for the sinnes of the quick and the dead which the Church of Rome doth properly call the Masse and wherein they place the somme of all Christianitie 8 For the Masse is not that mingle mangle patched vp as it were of the shreds of diuerse places gathered heere there out of the Scripture and other authours which are the reliques of the auncient Liturgie or common seruice booke of the Christians but it is that ordinarie propitiation and oblation called by them their vnbloodie Sacrifice which is offered vnto God the Father for the sinnes of the quick and the dead 9 Nowe they offend in this point first because they change the Sacrament into a sacrifice wheras Christ commaunding vs to receaue and not to offer ordained a Sacrament and not a Sacrifice 10 Next in that they falslie teach that in the Christian Church there remaineth after the death of Christ anie expiatorie Sacrifice besides the verie bodie of Christ which is endued with a true humaine nature and soule 11 Thridlie in that they closelie accuse that one and most perfect sacrifice of Christ of imperfection by iterating the same euerie hand while For iteration is a note of imperfection as the Apostle saith Heb. 7. 12 Christ indeed commanded all the faithfull to celebrate the memorie of his passion but hee gaue no commandement vnto anie that he should bee sacrificed For there ought to be no mention of the NAME and office of a PRIEST or of an ALTER at this day in the Church of Christ For Christ is now the onelie and the chief Priest who offered himself
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
his own flock which he ouerseeth as the rest of them doe theirs amongst whome hee which seemeth to bee most meete to moderate the whole number of the brethren is chosen to be ouer them not in regarde of anie degree or preheminence but onelie for orders sake Mans wisdome as wee haue spoken in the Principles last going before brought this order which was onlie an order of place amongst them which were aequall into superiority and preheminence which preheminence notwithstāding was tied within the boūds of certain lawes least it should grow into plaine tyrannie 7 But this humain Bishoprick in the Romish coūterfeit Church not onlie vntying but breaking a sunder casting cleane away all these bonds grew into manifold tyrannie 8 Now howe far this false and counterfeit Bishopricke differeth both from that which was ordained by God and also frō the other of mans inuentiō which by steps was cōuaied into the Church these things following do shewe I In that some are promoted vnto this dignitie by a fained kinde of election with the chapters of Cannons as they call them haue wholie wrested vnto themselues Others treading and despising all Cannons and order doe come by the same through most shamefull and abhominable briberie II In that as the soldiers in times past deuided the garments of Christ beeing crucified so doe these false Bishops with their chapters openly without all shame deuide the goods of the poore amongst themselues III In that contrary vnto the manifest so often repeated prohibition of Christ hauing cast from them the dispensation of Gods mysteries they haue so farre intangled themselues with Ciuill gouernment affairs that some of them haue vsurped all kind of temporal gouernment fraudulentlie obtaining the same either by deceiuing Common-wealthes and Cities or by seducing as the Pharises did vnder colour of Religion the vnwarie and vncircumspect heirs to bequeath vnto them their possessions which neither the one could giue nor the other lawfully receiue Other of them doe beare rule ouer Princes and euen ouer Kings themselues IIII And what should hinder them to do this who stick not to beare rule ouer the verie soules and consciences of men and to abrogate the very expresse law of God as often as they thinke good V To bee short in that if it pleaseth them for fashions sake to performe any thing that seemeth to haue any affinitie with the office of a Bishoppe that must consist not in the dispensation of Gods word but partly in their disguised and masking Bishoplie apparell and crossing with the signe of the Crosse partlie in the defending of their superstitious and cursed Idolatrie as in anointing in vsing that ridiculous ceremonie of confirmation as they call it in the consecration of Temples and Altars in the wicked ordination of their sacrifices Brieflie it consisteth in the godlesse rites of their Idolatrous worship VI. And this forsooth is that true and vndoubted Apostolicall succession whereby the true Catholick Church may be discerned in deede from the false Touching Elders 9 By the ordinaunce of God which was carefullie obserued in the Church as long as the same was rightlie gouerned there were chosen others also called according to the custome of the Hebrues by the common name of ELDERS whome PAVLE doth also call Gouernours who being men of approued godlines were joined vnto the nomber of Bishops Pastors or Elders for these three are all one by whose common direction and authoritie sinners were admonished or brought vnder the Ecclesiasticall censures and by whome the meere Ecclesiasticall causes which had risen were decided and the ciuill contentions also as it is likelie before there were anie Christian Magistrate were according to the Apostolicall doctrine brotherlie friendlie taken vp without anie debating of the matter as it is vsuall in ciuill courts 10 This then was the Christian Presbyterie or Eldershippe But in the Romish false-Church they came in the place of the Elders that ought to haue attended vpon the worde whose especiall and principall calling is not to declare that Sacrifice of Christ nor as PAVLE commaundeth to teach to rebuke improue and exhort the people out of the Scriptures of God but whollie to ouerthrow the verie foundation of Christianitie by that horrible and blasphemous Sacrifice wherby they beare the world in hand that they in verie deede do offer Christ himself vnto his Father for the quicke and the deade to mocke God and men by their singings which are either ridiculous or patched together out of Gods word miserablie torne in peeces or els full of horrible impietie being also sung in mockery of the Church in a strange and for the most part a barbarous tongue to burne incense vnto Idols to administer Baptism which they pollute a thousand waies in a strāge tongue also that for money to change the holy Supper of the Lord into most detestable Idolatrie Brieflie not to feede the poore people but to flea them and pill them most vnnaturallie by exacting a continuall tribute both of the liuing and of the dead This I say is the charge this is the calling both of their Curates and of the rest whome they call beneficed men and also of their maisterlesse hounds who liuing by their dailie wages doe as hungrie Dogs smell out the kitchin of these fat mastiffes and hire out themselues to supply their roomes 11 Now as to the other Elders whome we said to bee especiallie called Gouerners they haue vtterlie abolished euen their names and haue placed in their steed the Officiall as they call him being the Bishops Vice-gerent the Promoter as they call him and brieflie the Procurators of that which they name their Ecclesiasticall Court wherein Ciuill causes for the most part are handled that with greater brablement and sturre than in any ciuill court beside and wherein the cause of matrimonie is decided not by Gods law but according vnto their rottē Canons briefly where all the lawes of God men are most impudentlie put to sale And therfore there is no holie Eldership or Presbyterie and no Elder in the false Romish Church saue only in name Concerning Deacons 12 It is cleare and out of controuersie vnto all those that are conuersant in the reading of the word and in the storie of the purer Church that the Deacons by the ordinaunce of the Apostles had the charge of the Church-goods wherein they were also subject vnto the ouersight of the Pastors But in the false Romish Church wherein they haue adjoined subdeacons vnto their Deacons what is it I pray you to be a Deacon Forsooth to be discerned from the Priest saying Masse by a coat without sleeues to stand answering the Priest at his right or at his left hande if the Masse be to be chanted or sung otherwise Deacons haue nothing to doe there when hee secretlie muttereth some things to himself to chaunt the Epistle as they call it and to reade a peece of the Gospell to reach the Cup or Chalice vnto
the Priest being to make merrie therwith alone brieflie to carie about the basen wherein they doe receaue the money that is offered by the poore miserable sheep to bee deuided onelie amongst the wolues themselues And who I pray you do exercise this Ministerie euen they who though they bee sacrificing Masse-priestes themselues doe yet for the names sake play the part of a Deacon and Sub-deacon in this Comedie But what is become in the meane time of the goods of the Church belonging vnto the poore Surelie this whole praie excepting Hospitals which Cities and Townes are bound to maintaine vpon their owne charges beeing shared and torne in peeces amongst the wolues themselues is publicklie without all shame bestowed vpon the maintenāce of dogs and horses of whoores and baudes vpon dycing and carding and all kinde of luxuriousnesse vnlesse it bee that couetousnes dooth deuoure vp some portion of it or that it be spent vpon the maintenance of Ciuil dissentions amongst themselues or vpon the persecuting of the godlie There is therefore no office of the Deacon according to Gods ordinaunce in the false counterfait Church of of Rome no Deacon but onelie in name vnlesse wee had rather call al these forlorne wretches by the name of Deacons than of sacrilegious persons as they are in deede 13 As to the inferiour orders as they cal them they are not so much to bee counted Ecclesiasticall functions whereof we haue alreadie spoken as certaine exercises wherby the young mē excepting onlie the Exorcists that were consecrated vnto the church were in times past made meet a proof being had of their godlines and religion to the execution of the ministerial functions wherof we haue spoken 14 The office of the Ostiaries or doore-keepers was to attēd vpō the Church-dore least that any Catechist or any who making their repentance stood in the Church-porch should rashly intrude themselues vnto the holy assembly or Supper Now the Readers office was standing at the desk to read some part of the word vnto the people while they staied for the Sermon The Acolythes did attend vppon the Pastors and vpon the Bishop not onelie for honours sake but also for the performance of diuers other seruices if it were needfull and euen to the end that the Pastours should doe nothing as neere as could bee without witnesses brieflie that by this their dailie attendance and hearing the young men might be made meet for the holy functions As touching Exorcists the Christian Church vsed them as long as the guift of miracles continued to the healing of those that were possessed and distracted or at least wise for the commending of them to God by certaine peculiar prayers But seeing the guift of miracles is now ceased to what purpose should wee haue Exorcists 15 Now because it was ordained by the ancient Cannons that no man should be rashlie admitted vnto the ecclesiasticall functions who had not first approued his godlines and diligence vnto the Church in these small offices therefore do our good Romanists of that false and apostaticall Romish Church before they admit anie vnto the highest orders as they call them which are most disordered ordaine with most foolish and ridiculous ceremonies their Clarks hauing paid their fees euen in the one the selfe same week to be Dore-keepers Readers Acolythes and Exorcists and within a short while after they presentlie if they pay for it will admit them vnto their higher orders Now in their churches they haue neither ostiary nor reader and as for Acolythes they do not so much as know them by name Touching exorcism it is partly ridiculously performed in Baptisme by all Curates or Priestes that are their substitutes as though that al the children of the christians were borne possessed with Deuils and partly vsed in a wonderous jugling and deceitfull sort by some who are indued forsooth with a peculiar kind of power ouer euil Spirits as in times past when as the gifts of miracles was in force and that sometimes as it hath bene seene when they haue suborned those who faigned them selues possessed with Deuils though also they haue sometimes performed it in deed by reason that the Deuill did not refuse to depart out of the bodies of men as ouer-come by signing of the Crosse or sprinckling of holie water and invocation of the dead that thereby deceiuing many a miserable soule hee might confirme them in their superstitious worship Wherefore in Poperie there is neither Ostiarie Reader Acolyth or Exorcist saue in mockerie and in name onely 16 Wherefore also there is in that Babilon no holie order or Ministerie in deed no lawfull calling and therefore no true Apostolicall succession but a meere vsurpation of the holie Ministerie Whence it is necessarilie gathered that seeing the sacred Ministerie is a true and an essentiall marke of the true and Catholicke Churche that there hath bene and that as yet in some sort there dooth remaine a true Church held captiue in Babilon which the Lord some few yeares since began to bring out of the said captiuitie and it necessarilie followeth that the said Babilon neither was at any time nor euer shal be the Church of God Defended by DANIEL CHAMPHORANVS of Piedmont PRINCIPLES TOVCHING THE POWER AND AVTHORITY OF THE CHVRCH LXXVI HAVING DONE WITH THE ECCLESIAsticall functions it remaineth that wee nowe shewe what and how great the power and authoritie thereof is to be accounted 1 BVt before we come vnto the particuler handling hereof there are two things especially to be considered the one that this whole power is spirituall that is directlie belonging vnto the conscience and therefore that is seuered from the power and authoritie of the Magistrate by the substauntiall forme and proper ende thereof The other that it is not a soueraigne authoritie neither consisting in their will vnto whome it is committed but onelie an Administratorie poweer contained within certaine boundes and lawes prescribed by GOD the onelie Lorde and Lawe-giuer of his Churche vppon whome alone also and not vppon men the force and efficacie therereof dooth depend That whole Lordlie power therefore which both the Bishoppe of Rome and the rest of the false Bishops haue attributed vnto them selues togeather with the temporall Gouernement also which they haue wreasted and which is more intollerable the rule which they haue vsurped ouer the consciences of men is not a power ordained by God but a tyrannie inuented by Sathan and his instruments for the disturbing of mans societie and the ouerthrowe of the true power of the Church 2 This true power of the Church is partlie ordayned against Sathan and the rest of the enemies of our saluation namelie sinne the world and death which are subject vnto him and it dooth partlie belong vnto that order and degree which the Lord hath appointed for the gouernment of his owne house that is his Church here vppon earth 3 The former of these two is common to the whole Churche whereby it commeth to passe that the
punishment of the wicked 11 The especiall ende for the which eternall life is bestowed vpon vs is this namly that acknowledging the immeasurable and infinit mercy of God wee may attribute vnto him eternall praises as it is meete 12 We shall at the time when God hath appointed be put in full posession of that life at which time the number of those that are to bee saued being fulfilled Iesus Christ shall be seene of vs who looke for him to our saluation to come as a redemer from Heauen 13 Seeing the Lord hath put this day in his own power to be inquisitiue when the same shal be is a point of extreame madnes We do therefore condemne those both olde and new writers who breaking into the secrets of God do think that they can set downe when that day shall be whereas the knowledge heereof is not giuen no not to the Angels themselues 14 It is our dutie therefore rather to be watchful least being drowned with the delightes of the worlde and the flesh and as it were overwhelmed in a dead sleepe that last day do come vpon vs being vnprepared at vnawares 15 Now although the full perfection of that life which wee hope for be referred vnto the very last day yet notwithstanding it taketh certaine beginnings in our mindes even while we are heere when as the holy Ghost dooth by the preaching of the worde dispell the darcknes of our minde and indue the same with the true knowledge of God whence afterwarde doth proceed a willing minde to obey his commandements and that hope which cannot deceaue them that beleeue 16 Vnto this eternall life which shall bring vnspeakable felicitie vnto the elect death eternall is oposed which shall bring vnto the wicked that destruction which neuer shall haue an end 17 Even as that most happie felicitie cannot nowe be comprehended of vs so also that miserie of the damned is altogether incomprehensible 18 This most horrible state is called the second death not because that either the soul is thereby seperated from the bodie or that the soule or the body of the damned do suffer death but because that as by the first death the body and the soul of the wicked is dissolued the one of them hastning vnto putrefaction the other going to haue a tast of the eternall paines even so by this second punishment both the soule and the body are not only wholie excluded for euer from Gods fauor but also adjudged vnto his most fearefull and neuer ending curse 19 For the like cause is this death called eternall fier because that fier is a most sharp vehement punishment but wee are not here curiouslie to dispute touching the paines of Hell lest that wee thereby run into poeticall fables 20 Yet do these verie fables teach vs that the doctrine concerning the eternall punishment which the wicked are to vnder goe euen after this life did alwaies sound in the worlde The Epicures therefore and such as deny the immortallitie of the soule are confuted not onely by the word of God but also by common sense 21 That these punishments are eternall whereunto eternall life is oposed it is manifest by the expresseâ—â—ord of God and also by the infinit nature of Gods majestie who is offended The Church therfore justly condemned the Origenists whoe dreamed that the wicked and the Diuells themselues hauing fulfilled those punishments should at the length be deliuered 22 Yet dooth our Sauiour Christ manifestlie witnes MAT. 10.13 that the state of the damned in respect of the measure of their punishments shall not be alike Defended by IAMES TREMVLAEVS of Geneua FINIS THE TABLE AND ORDER OF THE PRINCIPLES CONTAINED in this Treatise 1 PRinciples concerning God pag 1. 2 Of the holy and vnsearchable Trinitie 3. 3 Of God the Father and the Sonne 5. 4 Of the holy Ghost 9. 5 Of the attributes of God in general 10. 6 Of the omnipotencie of God 12 7 Of the knowledge that is in God 13. 8 Of the will of God 15. 9 Of the goodnes grace loue and mercie of God 16. 10 Of Gods prouidence 17. 11 Of Gods eternall Praedestination 19 12 Of the creation of all things and their diuision 23. 13 Of good and euill Angels 26. 14 Of man 30. 15 Of the faculties of the soule of man 33. 16 Of Free-will 35. 17 Of Sinne. 37. 18 Of the diuision of Sinne. 39. 19 Of the restoring of man-kind 41 20 Of the personall vnion of the two natures in Christ 43. 21 Of the office of Christ 25. 22 Of Faith 47. 23 Of the causes and effects of faith 49. 24 Of mans justification in the sight of God 52. 25 Of Sanctification 54. 26 Of the justification of sinfull man in the sight of God 56. 27 Of good works 60. 28 Of the Law of God 63. 29 Vpon the preface of Gods Law and the first Commandement 66. 30 Vpon the second Commandement 68 31 Vpon the third Commandement 72. 32 Concerning vowes 75. 33 Vpon the fourth Commandement 78. 34 Vpon the fift Commandement 82. 35 Vpon the sixt Commandement 86. 36 Vpon the seuenth commandement 89 37 Vpon the eight Commandement 92. 38 Vpon the ninth Commandement 94. 39 Vpon the tenth Commandement 97. 40 Concerning Repentance 100. 41 Of the conception of Iesus Christ 104 42 Of the natiuitie circumcision and baptisme of Christ 108. 43 Of the Passion and death of our Lord Iesus 111. 44 Of his buriall and descention into hel 115. 45 Of his Resurrection 121. 46 Of his ascension into heauen 125 47 Of his sitting at the right hand of the Father 128. 48 Of his comming againe to judge the quicke and the dead 131. 49 Of faith in the holie Ghost 136. 50 Vpon the Article I beleeue that there is an holie Catholicke Church 139. 51 Vpon the Article I beleeue that there is a Communion of Saints 144. 52 Of the word of God 147. 53 Of Traditions 151. 54 Of Councels and Fathers 153 55 of the Sacraments 160. 56 Of the agreement and difference betweene the Sacraments of the olde and new testament 167. 57 Of the numbers of the Sacraments of the new Testament 169. 58 of Baptisme being the first Sacrament of the new Testament 172. 59 The second sort of principles concerning Baptisme 177. 60 Of the Lords Supper 180. 61 of the popish masse 185. 62 of Consubstantiation 189. 63 Of prayer or the inuocation of Gods name 193 64 Vpon the preface of the Lords praier 197. 65 Touching the Petitions of the Lordes praier in general and particularly touching the first of them 202. 66 Of the second petition 208. 67 of the third petition 208. 68 Of the fourth petition 212. 69 of the fift petition 216 70 of the sixt petition 219 71 Vpon the conclusion of the Lordes prayer 222. 72 of the sacred ministerie of the Church where the doctrine of the Law and the Gospell are compared together 274 73 of the ministers of Gods worde vnder the Gospel 281. 74 of the false ministerie of the Gospell 233 75 of the Ecclesiasticall functions that ar depraued and retained onely in name in the counterfait Romish church 238 76 of the power and authoritie of the Church 242. 77 of Ecclesiasticall censures and excommunication 251. 78 of the magistracie 258. 79 of remission of sinnes and the sinne against the holie Ghost 263. 80 of the resurrection of the fleshe 266. 81 of Eternall life 272. FINIS Beare good Reader with the false pointing in some places of the booke correct the nomber of the Principles according vnto the Table and mend these faultes with thy Pen. Pag. 10. lin 5. by for be Pa 16. lin 33. beget for begotten Pag. 19. lin 33. vvhich for of Pag. 20. lin 31. Read The Lord then vvas so far from bereauing c. Pag. 34. lin 2. adde grovving lin 23. ad in Pa. 35. ad subiect vnto none the supreame gouernour of himselfe Pa. 43. lin 23. seemeth for serueth Pag. 44. lin 34. This for the. Pa. 48. lin 29. as for for Pa. 49. lin 25. lost for left Pa. 52. lin 24. adde that hee pag. 62. lin 21. adde revvard of and 24. ad or Pa. 72. lin 5. derogate for degenerate Pa. 79. lin 35. signifiing for signified Pa. 83. lin 25. dele honor and 26. ad honor Pa. 93. lin 9. dele as Pag 103. lin 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 114. lin 3. Read and although he vvas at the first pronounced innocent by Pilate c. Pa. 117. lin 5. Read for vs into c. Pag. 129. lin 30. Read tvvo sittinges Pa. 132. lin 20. Read those things vvhich Pag. 148. lin 7. olde for nevve Pa. 153. lin 3. councelles for counsellers Pag. 154. line 13 Read or primacie Pag. 168. line 38. in for into Pag. 207. line 16. summe for some Pag. 209. line 1. are for or Pag. 209. line 18. fift for first Pag. 221. line 5. in Pag. 223. line 29. Being for Seeing Pa. 227. line 17. either for ever Pag. 232. line 28. by the for of Pag. 135. line 1. for for from line 19. this for thus and 23. that vvhen c. 37. cyties for rites Pag. 246. line 3. it is c. Pag. 251. line vlt. rulers for rules Pag. 259. line 2. better for more Pag. 262. for for that