the word essence in this doctrin is ment that which in deed is one and of al things most singular or single wherein the seuerall persons being euery one of them the whole the same essence do subsist being distinguished in their peculiar proprieties These persons are the Father the Sonne and the holy Ghost 6 The Persons in the Deitie are the whole and the verie same substance of the Deitie distinguished the one from the other by their peculiar or respectiue incommunicable proprieties 7 The proprieties whereby the persons are distinguished are the diuers maner of being that they haue in the Deitie whereby the substance of the Godhead is no wise deuided assunder nor the persons of the same essence seperated but yet so distinguished as the one of them cannot possiblie bee the other 8 The diuine Essence the Deitie or Godhead God are essentiallie the one and the same 9 These persons are sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coessential not because they are only of like essence and substance as we see the particulars of the same kinde to bee but inasmuche as they are indeed the one and the selfe same simple essence of which sort nothing that is created can be And therefore the persons of the Deitie cannot without blasphemie be said to bee onelie cohaerent togeather in substance or onely of like substance 10 Amongst these persons distinguished indeed by their respectiue proprieties although there be an order yet is ther not any degree whence either any inferioritie inequalitie or confusion may arise Therefore wee conclude that there are indeed three persons in nomber yet but one Godhead and one GOD in regard of substance 11 The proprietie of the person of the father is to be vnbegotten and to beget The proprietie of the sonne is to be begotten of the father The proprietie of the holy ghost is to proceed from the father and the sonne Wherefore in conclusion we do from our hearts detest all the blasphemies that both old and new heretiks haue maintained contrary vnto this doctrine Defended by IOHN CHEROPONTIVS of Neocome THE THIRD SORT OF PRINCIPLES CONCERNING GOD THE FATHER AND GOD THE SON SEING WE HAVE DEALT CONCERNING God one in substance and three in persons it followeth nowe that we speake in order of euery one of the persons 1 THe word GOD is sometimes taken particularly for the person of the Father because that the persons of the Son and of the holy Ghost are referred vnto the father as it were vnto a certaine original of their being wheras the father receiueth his being of none but doth communicat it both with him selfe and also with the other two persons 2 God the Father was alwaies God and alwaies the Father and therfore it fell not as a property vnto him that being meerely God at the first he shoulde be afterwarde made God the Father but as he is God from all aeternitie so he is the Father from all aeternitie 3 God the Father after an vnspeakable manner of generation begat his onely Sonne by communicating his whole essence with him the which maner of begetting is shadowed out by a kind of similitude where the son is in the holy scripture named the Wisdome the Power the a Coll 1 15 Image the b Heb. 13. brightnes and the ingrauen forme of his person 4 And after this sort wee are to conceaue but not curiously to scan the similitudes of the fountaine the streame that issueth from it of the Sunne and the Sunbeames of the light that proceedeth from light of the water the vapors that arise out of it of the tree and the branches of the mind and the speach that is inwardlie conceiued of the seede and the budde and to be briefe of al such similitudes as the Fathers haue broght to manifest in some measure though not perfectly to lay open this mistery Which they accounted a matter to be reuerenced adored not curiously and prophanely to be sifted and waded into 5 And althogh this diuine maner of begetting doth neither cutte into parts nor multiplie the essence of the Deity which Deity is not a thing that onely may be conceaued in thought hauing no other being or existence as are the generall kinds and sorts of things created but is in deede a most single and a most pure infinite self-being yet doth it multiplie the persones but so as it doth in no wise seuer the one of them from the other 6 The Father therefore is an other person in number then the Son and in like sort the Son is another person then the Father And yet is the Deity neither deuided nor multiplied when the Son is said to be God of God And euen as in substance he is the one and the selfe same with the Father so is he in his person so distinguished from the Father that hee is and remaineth in him still 7 The Father and the Sonne then are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the one of thē in the other or neither of them seuered from the other by any distance of place Yet is the Son more properlie sayed to be in the father then the father in the sonne by reson of the dignitie as it were of the Fatherhood Hence also it is that the Son personally distinguished from the Father is in many places of the Scripture called God 8 Out of these things it apeareth what we are to beleeue concerning the person of the Sonne to wit that in regarde of his substance absolutely considered hee is that one onelie true God vnto whome doe agree whatsoeuer may be attributed to the diuine substance considered in it selfe but in regarde of the maner of his being that is in respect that hee is the Sonne or as far as hee is personally considered then we are to beleue that hee is not of him selfe but of the Father yet coaeternall and coessentiall with the Father 9 Wee do condemne therefore the Tritheits by whome not onely the persons which also wee graunt are nombred but euen the substaunce of the Godhead wherein also they place an inaequality multiplied In like sort we condemn the SABELLIANES who holding a contrary errour doe not soe much as nomber the persons and in stead of the royall notions whereby the persons are distinguished the one from the other do bring in only a certaine difference of their effects and names We do also condemne the ARRIANS who rob the Son of his essentiall Godhead And the EVNOMIANS who haue forged the inaequalitie of the persons Togeather with the followers of SAMOSATENVS and SERVETVS and all other fanaticall spirites who affirme the person of the Son to haue taken his beginning with his humane nature because as they hould before that time either the Worde was not the Sonne or was nothing els but a shape or a forme conceaued in Gods minde of the humane nature that should afterwarde be borne or was onely predestinate and appointed to be but not being
indeed from all aeternitie or els because they will haue the fleshe of Christ to be taken out of the substance of the Godhead or as some do nowe affirme because all the proprieties of the Deity were poured into the humane nature when the worde was incarnate or to be briefe by what other dotage soeuer they goe about to obscure the coaeternall generation of the Sonne Defended by IOHN HENRY SCHINTYER of Tigurine THE FOVRTH SORT OF PRINCIPLES CONCERNING THE HOLY GHOST HITHERTO CONCERNING THE PERSONS of the Father and the Sonne it followeth now that we speake of the holie Spirit 1 VVHereas the word SPIRIT is diuersly taken in the scriptures we in this doctrine do vnderstand by the holie spirit the third person in Trinitie 2 The holie Spirit is that Essentiall and working power who is essentially subsisting in the Father and the Son from whome the whole Deity wherein also they doe subsist being communicated vnto him after an vnspekable maner though he procedeth or if we may so speake is as it were breathed yet is he not at all seperated in respect of this his proceding but is in regard of the maner of his being distinguished from the persons of the Father and the Sonne And therefore he is not without cause reckoned the third person in nomber seing in consideration of his being hee is referred vnto the Father and the sonne yet not as vnto two beginnings but as vnto one 3 The Deity thus communicated by issuing and proceeding is not multiplied in substance seing he is most simple and single Whence it is that the holie Ghost in regard of his person is and euer hath bin coessentiall and coaeternall with the Father and the sonne and in regarde of his substance is that one onely true God in himselfe Wherevpon also the name of God is sometimes personally attributed vnto him The holy Ghost is therefore to be worshipped by the one and the same faith and inuocation that the Father and Son are 4 And although the works of the Trinnitie which they cal outward or external are vnseperable yet in the effecting of them wee are to obserue a distinction not onelye of the persons but also of the personall actions 5 The proper and the peculiar action of the holie Spirit in all the workes of the Deity bee they naturall and ordinary or els extraordinary was and is to effect in his time and maner those things which the father from all aeternitie hath decreed in his owne wisdome that is in his Son and the Son hath ordered and disposed to come to passe 6 Yet is not the holy spirit any instrumental cause affording his helpe as a seruaunt vnto the Father or the Son but working together with them without any inferioritie or inaequallitie 7 But the power and working of the holy spirit is especiallie seene in the planting and gouerning of the Church In which particular respect he is called the holie spirit even because that he who is most holie doth stirr vp and nourish all the holie motions that are in the elect For he it is by whose inspiration all the holie prophets haue spoken it is he that giueth eares to heare and a hart to beleeue who appointeth Pastors and doth enable them with necessary gifts who stirreth vp the slouthfull and being the true comforter indeed doth comfort the afflicted soule By whome those that are borne againe of him do cry Abba father he also formed the fleshe of Christ in the wombe of the virgine and did most aboundantlie anoint his humane nature to conclude it is he by whose strength we stand vntill we overcome Wherefore we doe abhor and renounce the SABELLIANS who confound the persones with the substance of the Godhead the ARRIANS and the MACEDONIANS who deny the holie Ghost to bee coessentiall with the Father and the Son the GRECIANS of later time who affirme that hee doth onlie proceed from the father and those also who by the holie Ghost will haue nothing els to be ment saue certaine motions and inspirations onely together with those who deny that he is to be invocated by the one and the selfesame faith with the Father and the Sonne and to be briefe we detest all those that any waies oppugne the Deity of the holy Ghost either in his substance or person Defended by IOHN IAMES COLER of Tygurine THE FIFT SORT OF PRINCIPLES CONCERNING THE ATTRIBVTES OF GOD IN GENERALL HITHERTO WE HAVE SPOKEN OF GOD both as far as wee are able to attaine vnto bee the light of nature also as he is laied before vs in the holy Scripturs to be three in person and one in substance now it followeth that we intreat of his attributes wherby in a sort we are taught what maner of God he is 1 ALthough there be no composition in God nor yet any accidentall qualitie seeing hee is a substance most single and euery way one yet to the end that according vnto our capacitie we might vnderstande what a God hee is he himselfe in the scriptures is accustomed to attribute vnto himselfe many things as qualities 2 By attributes in this place then we vnderstande the essentiall proprieties of the Deity which are attributed vnto him in the scriptures 3 These things are so attributed vnto him that notwithstanding they place nothing in him that is cōpoūd or diuers from his substance but look whatsoeuer they point him out to be the very same he is in his owne most simple substance 4 For both these proprieties and also their actions doe in very deede differ no whit from the substance of the Godhead but onely in some consideration we are to holde them diuers both from the diuine substance and also the on from the other 5 Now these things are attributed vnto the Deity sometimes substātiuely somtims adjectiuely as they speak that we may thereby knowe him to be a being that subsisteth indeede and that he is such a one not by participation and imperfectlie but of himselfe and that most perfectlie 6 Of attributes we make two kinds the one is of them which are so proper vnto the Deitie that they can bee in no sort communicated vnto creatures neither haue they anie other respect vnto creatures saue that by them the Deitie is distinguished from creatures of this kind are aeternity simplenes vnmeasurablenes omnipotencie 7 The other kind is of those who although simply and as far as they are in the Deitie they cannot be communicated yet creatures may be partakers of them not properly but by analogie and a kinde of agreement and that not essentially but in regarde of qualitie and but in part neither such ar wisedome goodnes and the rest of that kind Therefore OSIANDER erred grosly whoe taught that the essentiall righteousnes of God was communicated vnto vs and at this day their error is intollerable who recalling back again the blasphemie of EVTYCHES holde that al the proprieties of the Deitie were powred by personall vnion into the flesh which
comming to be hidden from men so also hee would haue the time of their death for the very same cause to be vnknowen vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable conjectures Defended by IOHN VALETONVS Albenatiensis Occitanus PRINCIPLES VPON THE ARTICLE OF THE BELIEFE CONCERNING THE FAITH IN THE HOLY GHOST XLIX 1 VVE doe in this Article confesse that the holy Ghost as being the third person in the Trinitie is to bee adored and worshipped by the same faith and inuocation whereby in the former Articles wee haue confessed that the Father and the Son beeing in order the first persons of the Trinitie ar distinctly to be acknowledged and worshipped 2 The holy Ghost in this place doth signifie that essentiall power who is essentially subsisting in the Father and the Son proceeding and distinguished equally from them both in regard of the manner of his being but in respect of his essence absolutely considered hee is GOD hauing that Deitie which is not deriued by propagation from an other Godhead but is one most single and of himselfe 3 Now seing the Father neither can be separated from his Co-aeternall and Co-essentiall wisedome neither co-essentiall power who is the holy Ghost can be seuered from that wisedome but doth depend of the Father and of his wisedome there is no question to bee made but that hee doth proceed from the Father and the Sonne as from one cause 4 Where the Sonne is saide to bee begotten of the Father and the holy Ghost affirmed to proceede from the Father and the Sonne it sheweth a difference between the wisdome that remaineth in the Deitie and the power that doth outwardlie shew it selfe by the effects 5 That which both the Schoole-men and also the ancientest Diuines amongest the Latines haue written concerning the holy Ghost as being a kinde of essentiall loue knitting the Father the Sonne togeather hath brought in to religion many intricate strange and dangerous questions 6 Although the works of the Trinitie which they call outward or externall are inseparable yet in the effecting of them there is a distinction to bee obserued not onely of the persons but also of the personall actions 7 The proper operation of the holie Ghost is to effect in deed in his time and manner those things which the father hath determined to dispose by his Sonne that is his aeternall wisedome and to execute by the power of them both that is by the holie Ghost 8 Yet are we not to thinke that the holie Ghost dooth worke anie thing with the Father and the Sonne as an instrumentall or a ministeriall cause but without anie inaequalitie and immediatlie in respect of them both worketh all things together with them 9 The power thereof did then shew it selfe when as the world was to be created of nothing and afterward in his prouidence whereby he hath vnto this day and euer shall as long as the world standeth preserue the same both by ordinary and extraordinarie meanes 10 The effect thereof furthermore is to woorke in the harts of men which is done manie wayes for some he maketh apt and readie to practise morall vertues not by chāging but by repressing their naturall corruption others by his especiall power hee doth make meete to vnderstand and bring to passe great matters all which doe properlie serue for the conseruation of mans societie although that the effects of these guiftes are otherwhiles also behoofull vnto the Church 11 Sometimes also he goeth farther in bestowing vpon some the knowledge of his heauenlie truth with other supernaturall guifts as of Prophesie and healing to be brief he doth after a sort sometimes enlighten not the vnderstanding onlie but euen the will of some who yet are so in the Church as it will one day appeare that they were neuer true members thereof 12 Now his sauing power doth onelie manifest it selfe both in the congregation of his elect and also in euerye particular member of his mysticall bodie whence it commeth to passe that the Church alone is holie and the beleeuers onlie properlie called Saints 13 Hee dooth therefore in part bestowe the very same guifts vpon his elect whereof some of the reprobates are partakers but adioyning thereunto the grace of a good conscience and of perseuerance So the holie Prophetes and Apostles in times past haue left vnto vs by the inspiration of the holie Ghost the scriptures contained in the bookes of the olde and new Testament After this manner also manie haue beene indued with the guift of woorking miracles and all faithfull Pastors and Teachers haue bene in all ages bestowed vpon the Church and indued with necessarie guifts 14 Now the guifts whereby the holy Ghost doth properlie distinguish the church from the world are those vnrepentant guifts which hee bestoweth onlie vpon his elect namelie the effectuall enlightning of their minde and the guift of perseuerance the effect whereof is true faith applying Christ with all his benefites vnto the saluation of euerie one that beleeueth seuerallie whereunto is vnseparablie joined sanctification whereby wee are drawne sincearlie to loue God and our neighbour 15 That worke which was the most excellēt of al other namelie both the creation of the fleshe of Christ in the wombe of the Virgine and also his most perfect sanctification whereby his humanitie was annointed with all kinde of gifts that were meet to performe the office of the Mediatour proceeded from the same power Wee detest therefore all those who denie that the holie Ghost is to bee worshipped by one and the selfe same faith and inuocation with the Father and the Sonne those who hold that hee proceedeth onlie from the Father together with such as denie him to be coaeternall and coessentiall with the Father as the Macedonians the Arrians those who distinguish him from the Father onlie in name and not in person as the Sabellians those also who affirme him to bee but some created motion and power to be breif we detest al those that do anie wise withstand either the true coessentiall and coaeternal Deitie of the holie Ghost or his proceeding from the Father and the Sonne Defended by IOHN NISSOLIVS Semenensis Occitanus PRINCIPLES VPPON THE ARTICLE I BELEEVE THAT THERE IS A HOLY CATHOLICK CHVRCH L. 1 OMitting in this place the questiō whether there be a Church or no as an vnnecessarie point we will rather see what the Church is 2 The word CHVRCH taken from the common custome of publick affaires where the people beeing called by the voice of a cryer did meet together began euen from the verie time of the Apostles the name of Sinagogues being left vnto the Iewish conuentions to be applied vnto their meetings who embracing the voice of the Gospell were wont to haue publick assemblies for the vse of Religion 3 Now the thing it self signified by this word is drawn farther that is to expresse the companie of those who being raised vp from the
originall righteousnes and the inclination vnto all sorts of wickednes Therfore the scripture teacheth that al meÌ„ must be born againe euen infants and all vnto whome for this cause wee doe rightlie maintaine against the ANABAPTISTS that the signe of Regeneration is to be administred Although we make no question but that the reliques of corruption doth still remaine and is not vtterly taken away after Baptisme whatsoeuer the Papists say to the contrary 8 Actuall sinne is when the lawe of GOD is broken in deed and that is two maner of waies either when as that which God commandeth is omitted or that which he forbiddeth is committed Whence those two sorts of sinnes vz. omitted and committed sprang vppe in the Schooles The first whereof ariseth in that we are vnmeet to do well The latter in that we are prone vnto euery euill 9 There are other distinctions of actuall sinne For in respect of the object some are said to be done against God others against men And in regard of the ends some reach vnto the soule onelie others vnto the body also Vnto the first sort of the latter diuision do appertaine all inordinate motions whatsoeuer they are and euen all the euill cogitations euen the beginnings of them before they be fully framed and though the will doth not assent vnto them and those in like sort that the will which especiallie maketh the forme and giueth being vnto sinne doth allow and strengthen Vnto the latter member are all those referred which are brought vnto action by the outward seruice of some part of the bodie The Papists therfore do erre in denying concupiscence and those first inordinate motions to bee sinnes most absurdlie affirming that concupiscence is giuen to man to the end that wrastling with it he shuld be more and more whetted on to imbrace vertue and so should bind God so much the more vnto him by his merite Defended by RAMOND PALOCANE of Bearne PRINCIPLES CONCERNING THE RESTORING OF MANKIND XIX WHERE FIRST THE PERSON OF CHRIST is to be spoken of 1 GOd would not haue the felicitie of man to consist in that first estate wherein hee was created for then had his felicitie beene earthly and in some sort subject vnto chaunge but he placed it in a more firme and a more excellent estate whereby he might liue a heauenlie life and such as from the which he could in no wise fall 2 Now that man might bee brought vnto that perfect estate he fell by his owne fault yet not without the prouidence of GOD and so was made subject vnto the death both of his soule and bodie to the end that being deliuered from sin and death hee might passe vnto a better life and so might become a most certaine president of the justice and mercie of God 3 Our restoring againe consisteth in that that we shuld be freed from sinne and death and also from all the effects of both and should bee preferred vnto the dignitie of that righteousnes and that immortall life which is far more excellent and permanent 4 Our deliuery from sinne is wrought by the abollishing of sinne which is doone two manner of waies First by taking away both the guilt and punishment therof by the mercie of God Secondly by the regeneration of a newe life which is opposed vnto the corruption of nature and by the which Sanctification is so begone in this life as it shall be fullie perfected in the next 5 Our deliuery from death is when as we are assured that God is not angry with vs yea and doe hope and also feele him so appeased towards vs that we know our selues to be safe from the aeternall destruction of bodie and soul and from all other miseries 6 These and all other gifts which God bestoweth vpon the elect are giuen vnto vs in Christ Iesus onely Now that we may bee trulie partakers of them there are two thinges to be considered namely his person and his office 7 The person of Iesus Christ is the Sonne of God who hath personallie vnited vnto himselfe the humaine nature which he tooke of the seed of DAVID For he who is God from all aeternitie began to be man when hee was conceaued by the holie Ghost and incarnate that from the verie moment of his conception he shuld continue for euer true God and true man 8 Now although this work of the restitution as well as of the Creation doth agree vnto the whole Trinity yet the seuerall persons are distinguished For the Father sent the Sonne the holy Ghost did incarnate him and the Sonne made him selfe of no reputation We condemne therefore the CERINTHIANS EBEONITS PHOTIMIANS SAMOSATENIANS ARTEMONIANS and SERVETIANS who affirmed Christ to be but a bare man The ARRIANS EVNOMIANS BONOSIANS and ORIGENISTS who held him to be a God that was created and that hee was the Sonne not by nature but by grace and adoption The MARCIONITS and the VALENTINIANS who denied him to bee true man The APOLLINARISTS who denied him to be indued with a true soule and would haue his diuinitie to serue instead thereof To be short wee detest all those that do any waies either directly or indirectly withstand the puritie of the foresaid doctrine Defended by WILLIAM MOGNES of Niueâ—se PRINCIPLES CONCERNING THE PERSONALL VNION OF THE TWO NATVRES IN CHRIST XX. VNTO THE FVLL VNDERSTANDING of those things which wee haue to beleeue concerning the person of Christ it serueth to be needfull that wee declare how it is that hee consisting of two natures is yet but one subsisting person 1 THe second person of the Deity namly the word did so neerelie vnite and appropriate vnto himselfe the humaine nature that these two whole natures their proprieties vnited togeather are but one subsisting person Iesus Christ true God and man Yet so as the humain nature doth subsist in the diuine Wherfore this vnioÌ„ is called an Hypostolicall or a personall vnion 2 In Christ therefore there is not one Christ and another Christ that is Christ God and Christ man seeing the person is onelie one but yet there is one thing and another thing that is a diuine and an humaine nature seeing the natures are diuers 3 Now although these two natures be inseperable yet in very deed they remaine distinct both in themselues and also in their essentiall proprieties and their actions And therfore the diuine nature is seuerally attributed vnto the Deitie and is humaine vnto his humanity 4 Wherefore neither of the natures seuerally considered in it selfe can be said to be the other For you cannot truly say that the Deitie of Christ is his humanity or that his humanity is his Deitie 5 Neither can the essentiall proprieties of the one nature be more attributed vnto the other seuerally considered then the one nature can bee said to be the other For this is no true assertion to say that the Deitie was created is finite and contained within a place Nor yet this The humanitie is without beginning
beleeue this 3 We also distinguish this Faith from the assent wherby some haue peculiarlie applied some peculiar promises made vnto themselues that were diuerse from the promises of aeternall life who notwithstanding were neuer made pertakers thereof 4 The Faith therefore whereof we now speake we doe define to bee that assurance whereby beyond the former assent the godlie are caried vnto Christ and so particularlie apply vnto themselues the promise of saluation offered in him We do condemne therefore all such sophistrie as doth confound these two sorts of faith and especially those who taking Faith for the obedience that is yeelded vnto Gods commandements doe by that meanes mingle the one of them with the other 5 We affirme this Faith to be the meere guift of God peculiar only to the elect and such a guift as in no wise caÌ„ be repented off or called back or beeing the most sure immoueable remedie vnto the saluation of all the elect Wee detest therefore all those who imagine that Christ and his sauing grace may be receaued by any merite either praeparatorie or fore-seene And especiallie all these who dreame that Christ may be conuaied vnto vs with the hand or mouth of the bodie 6 We denie also that this Faith can euer vtterly be lost although at some times euen in the most holie men it bee a sleepe as the minde is in those that are ouercome with drinke and notwithstanding that some haue as it were a shadow thereof begun in them 7 This faith doth God creat at what time and in what measure it pleaseth him strengthening and increasing the same by little and little though neuer perfecting it while wee are heere yet graunting so much of it in this life as is needfull for the elect to obtaine the victorie Nowe in the life to come he doth fulfill in deede that which we beleeued and hoped for while wee were heere on earth We doe execrate and detest therefore the CELESTINIANS and the ANABAPTISTS who dreame of a perfection of faith and righteousnes in this life and doe abollish the dailye growth of repentaunce and our continuall praiers which euen vnto our last gaspe we are to make for remission of sinnes Defended by BENIAMIN Câ—ESSONIVS of Burgundy PRINCIPLES CONCERNING THE CAVSES AND EFFECTS OF FAITH XXIII 1 THe efficient cause of faith indeede and to speake properlie is one to wit the mercie of God that is if the Father in the Sonne by the holie Ghost that the same Coessentiall power of the Father and the Sonne by the which man at the first was created in the image of God should restore in vs the same being left 2 The ordinary meanes whereby the same is wrought that is wherby both the vnderstanding of man is framed vnto a sauing knowledge of God in Christ and a particular receauing thereof and also the will powerfullie disposed vnto a right order of the affections is the preaching of Gods worde deliuered vnto vs be the Prophets and Apostles and for that cause so farre as it concerneth the elect appointed to be in the Church 3 But here two extremities are to be taken heed vnto the on of the ENTHYSIASTES who do not only distinguish but also separate the internall word as they call it that is the worke of the Spirite of God in our soules from the preaching of the written word whence followeth not any faith but rather a meere dotage The other is of those who after the manner of Sorcerers do transfer the efficacacie which is the proper and incommunicable worke of God onlie either vnto the ministers which speake or to the Sacramentall elements wheras notwithstanding they haue no other effect then to represent these things to our vnderstanding which according vnto Gods ordinaunce they are appointed to signifie Wheras then the ministers are said to worke together with God it is so to bee taken as they are vsed but for the outward planting watering when as in the mean time the whole force which worketh in the vnderstanding and the will doth flow from God only 4 Now that which we haue spoken of the Ecclesiastical ministerie is so to be taken as in the meane time wee are to know that God as often as it pleaseth him is able in a moment by the inward operation of his Spirit extraordinarily to regenerate his elect 5 But this extraordinarie worke of God is neither to be expected for of vs nor yet rashlie to be admitted 6 Now the most sure way to try it whether it be trulie from God or no is this namelie that whether it be by the ordinarie hearing of the word or which hath beene alwaies most seeldom whether God worketh by extraordinarie inspiration it must needes euermore teach the verie same doctrine which the written word of the Prophets and the Apostles do teach 7 There is not at all times the like majesty of the good order of this sacred Ministerie because the Lord doeth as often and as farre as hee thinketh good reuenge the negligencie and wickednes of the Sheep-heards and the contempt of the sheepe in such sort that sometimes it is darkened by spots of filthinesse and otherwhiles for a time it goeth as it were cleane out of sight as it came to passe in the former ages 8 Yet the Militant Church either priuate or publicke from others or by means of priuate reading hath euer enjoyed and euer shall enjoy the hearing of the worde and the vnderstanding of the trueth that ariseth therefrom 9 Nowe that true and liuely faith whereof wee speake is no lesse made knowen by the perpetuall and necessarie effects thereof then is the life of the bodie by motion and sense 10 But these effects doe not giue beeing vnto faith or informe the same as the Sophisters doe most absurdlie dreame but they are the vndoubted and sure signes of it 11 These effects are partly caried out of vs vnto Christ with whome we are vnited by faith and partly they do beget some things within vs. 12 The outward effects in asmuch as they doe peculiarly apply Christ and his benefits vnto those that beleeue are therefore the most excellent and of greatest account And they are both the full remission of all sinnes as well originall as actuall by the blood of Christ and also the bestowing vpon vs of all righteousnes fulfilled by him together with the most full restoring and repairing of our nature in the flesh of Christ All which are freelie by faith in Christ imputed vnto vs who take holde both of him and his gifts 13 Another effect of our spirituall joyning togeather with him by faith is that he gouerneth by his holy Spirit both our vnderstanding wil being sanctified and broght out of darknes vnto that marueilous light so as we begin to thinke to will and to doe the thinges that are of God This selfe same Spirite encreasing faith in vs being now not vnder the authoritie of the law and the flesh but vnder the grace
cause made known before the Presbyterie not that anie satisfaction shoulde thereby be made vnto God as though the penaltie were satisfied but to the end that the pride of the sinner being beaten downe the Church might haue a sure testimonie of his repentance those punishments wee say haue the saide Papists changed with manifest impietie into certaine formes of penalties that partlie are full of superstition and partlie altogether blasphemous which also they teache to bee such a satisfaction of the penalty in the presence of God as deserueth remission of sinnes 15 Vnto this most foule delusion they joyne an other twofolde error to wit purgatorie and indulgences wheras indulgence was nothing els at the first but some mitigation of the seueritie of the Canons whereby vpon good grounds some fauour was shewed vnto those that had offended least they should haue bin swallowed vp with over much heauines Wee detest therefore that whole fable of purgatory as being an execrable impietie and meere contrarie vnto our free reconciliation by Christ 16 The lawe is properlie the object of repentance as the promises of the Gospell are of fayth Therfore to speake properlie Faith is the mother and not a parte of repentance 17 Yet if by repentance wee will vnderstand the whole change of man vnto better we acknowledge that fayth is a principall parte thereof whereby a man is changed from beeing an vnbeleeuer to be a beleeuer 18 Nowe we rightly gather by the former things that repentance is a meere gift of God and that it is ridiculouslie said to arise from our naturall free-will seeing by nature we are seruants vnto sinne 19 And seeing that the flesh doth in some sort remaine in vs two things doe followe thence first that continuall Repentance is required of vs as long as we are in this life Secondly that Repentaunce is acceptable vnto God not by any merrite thereof but onelie by his meere free mercie 20 We condemne the Nouatians who deny repentance vnto them that are once fallen 21 And the Annabaptists who dreame that they haue attained vnto a perfect degree of righteousnes in this life 22 And that ouer great seueritie of the Cannons who did exclude the Ministers of the Church after they had once made publicke repentance from al hope of being receaued againe Defended by DANIEL DOOLEGIANVS a Low-countrey man PRINCIPLES CONCERNING THE CONCEPTION OF IESVS CHRIST XLI SEING WE HAVE SVFFICIENTLY SPOken of the person and office of Christ and also of the Lawe which bringeth vs vnto Christ we thinke it meet now particularly to handle those things out of the Creed of the Apostles which Christ in the performance of his office hath done for vs beginning with his conception in the wombe of the Virgine 1 BY Conception wee vnderstande that which was made within the Virgin namely that in deed essentially she should beginne to beare in her wombe that Sonne of God which was true God and true man 2 Neither was that man formed any space of time before the person of the word was vnited vnto him but that Man began to bee at the one and the verie same moment that it was personallie assumed by the aeternall word 3 This humanity was and shal continue for euer a true and a perfect humaine nature in regard both of the bodie and soule beeing then made when as it was conceaued in the wombe of the Virgine and not before 4 That aeternall person also of the word or of the Sonn of God Coessentiall with the Father is the true person of the Sonne of God 5 In this conception which was a beginning in time of that personall vniting the one nature did not simplie assume the other but the person of the Sonne tooke vppon him the nature of man in that one particular man and did preferre it vnto the dignitie of the person of the Deitie Wherein notwithstanding doe remaine both the very natures also their proprieties wherby they are that which they are distinguished without anie confusion or separation 6 Whereas DAMASCEN then doth call the person of Christ wholie considered a compound person because hee is God and man his words are warily to be taken For the partes concurring togeather for the making of some third thing which of it selfe is not as the soule and the body in the making of a man doe of them selues exist before the third thing made of them is existent But in the person of Christ the Deitie of the worde doth not onely sustaine the consideration of the one nature but euen of the whole person attributing this vnto that man that hee doth subsist in the very Sonne of God and is not man alone of him selfe For otherwise there should be one person of the Son of God and another of the Sonne of man neither wherof could of him selfe be the Mediator 7 The parts furthermore that properlie make vpp the whole are compounded togeather But the Deity can admit no composition seeing it is most perfect and therefore in this conception it did preferre that man vnto the dignitie of the diuine person but so as nothing was added thereby vnto the worde but rather that that man did receiue this personall dignitie from the word whereby it is come to passe that as wee haue said he is exalted aboue the Angels the natures yet remaining 8 Therefore Christ was rightlie said by the Fathers to be greater then himselfe and lesser then himselfe 9 Nowe this assumed bodie was made out of the substaunce of the Virgin Marie according vnto the promises made by the Prophets in which respect he the very same who is the Sonne Coeternall and Coessentiall with the Father is trulie the Sonne of ADAM out of the stocke of ABRAHAM and DAVID Coessentiall also with his Mother 10 This conception the effect whereof was the personall vnion of the word and that man could not possiblie be wrought by the power of any Creature 11 Furthermore Christ is said in the beliefe according vnto the Scriptures to bee conceaued of the holie Ghost which is as the Angell GABRIEL doth expound the power of the most high and the third person in the Deitie 12 Yet cannot Christ bee said therefore to be the Son of the holy Ghost for in this conception the holy Ghost doth not sustaine the consideration of the Father who begate of his owne substance but of a cause forming the flesh out of a matter taken els-where 13 Yet is this Conception the worke of the whole Trinitie but distinctlie considered for the Father doth send his Son into this flesh the Sonne is conceaued in this flesh the holy Ghost dooth forme this flesh out of the substance of the Virgin 14 Although that that Virgine blessed aboue all women was yet the daughter of ADAM and therfore infected of her selfe with that vniuersall contagion of all mankind whereof also vndoubtedly she brought forth some fruits Yet notwithstanding the flesh of Christ was in no wise poluted with that contagion but as
hand of God Defended by FRANCIS PEFAVRIVS of Bearne PRINCIPLES VPON THAT ARTICLE OF THE BELIEF WHEREIN IS SAID that Christ shall come to iudge the quick and the dead XLVIII 1 HAving done with the treatise of the incarnation of the mediatour Iesus Christ and also of his lyfe death resurrection ascension and exaltation vnto the right hand of the Father which is the power that hee hath receaued ouer all creatures the which he dooth now so exercise as hee seemeth in his members rather to striue and to be kept vnder then to raigne and in regard of his enemies rather in some sort for the most part to bee vanquished then to ouercome It followeth that vnto the former we adjoine which thinges appertaine vnto the ful administration of this gouernment 2 Christian Faith therefore dooth teach that Christ who striueth with his enemies vntill the nomber of all those that were giuen him of the Father be finished the time appointed for the executing of Gods wrath against Sathan his Angels and the world be expired shall come again from heauen and execute his full power both in the finall deliuerie of all his children in the vtter ouerthrow of all his enemies 3 The vniuersall restitution of the world which is earnestlie desired of all the creatures themselues in generall shall serue for the setting forward of the saluation of the elect 4 But it is curious and prophane to enquire what manner of the restitution that shall bee any farther then the word of God doth reueale it 5 Now that that judgement whereunto all men some to be whollie absolued others to be whollie condemned shall be subject is to be Vniuersall and euerlasting may be proued by arguments drawne from humane reason and euen from that very principle whereby the wicked go about to displace Gods prouidence namely that God must needes bee just and therefore that it cannot bee but it should aeternallie go well with the good and euill with the bad 6 But the vndoubted proofes of this article as also of all the rest are to be fetched from Gods word We do condemne therefore the Epicures who denie Gods prouidence as though the casuall as they call it succession and change of things were to continue for euer The Platonikes who granting the world to haue had a beginning do yet teach that it shall neuer haue an end The Aristotelians who dreame that the world neither had a beginning nor euer shall haue an end And all other mockers who think that there shall neuer bee anie judgement because it is so long differred as PETER setteth downe 2. PET. 3.3 Yet doe wee not ground our selues in this point vpon the opinion of the Stoickes who taught by naturall reason that the world shoulde bee consumed with fire but vpon the authoritie of the word 7 This judgement in regarde of the power and decree thereof is jointlie of the Father the Sonne and the holie Ghost but the promulgating and execution of the same is committed to the Sonne that in his humaine nature In the which nature it pleaseth the Father mediatly to rule all creatures 8 Christ therefore shall come from heauen in his true visible and finite bodie yet cloathed with that Diuine glorie and majestie whereby he hath gotten a name aboue all names That dotage therefore of the Vbiquitaries is most vaine who do oppose the majestie of Christs flesh vnto his locall and organicall circumscription and doe imagine a double reall presence of his bodie the one visible and finite which is of his dispensation the other inuisible and infinite which they call omni-majesticall which cannot bee grounded vppon anie place of the word 9 Before the tribunall seat of this Iudge shall all men without exception that euer were since the beginning of the world stand to be judged 10 All therefore that haue beene dead shall bee joined again to their bodies and as for those that shall be found aliue they shal be chaunged in a moment to the end that some of them may enjoy that blessed perpetuall felicitie with Christ their head others that they may be adjudged vnto euerlasting tormentes which Sathan their head and his wicked Angels and so Christ may trulie and perfectlie raigne for euer Wee condemne therefore the opinion of ORIGEN and of the Chiliasts who held that all men should be saued after a thousand yeares 11 This judgement shall Christ exercise in respect of the elect both according to the law which hee hath fulfilled for them and also according to the Gospell which was giuen vnto them that they should embrace the same with a true and a liuelie faith and in regard of the wicked according vnto the lawe onelie which pursueth euerie man with aeternall punishment and therefore also hee shall crowne the one of them being acquired throw his meere fauour and shall punish the other in just seueritie We refuse therefore both those who attribute the reward of aeternall life vnto the satisfactorie and meritorious works of men them also who ascribe the dānation of the wicked vnto a kinde of absolute and soueraigne power that is in God beyond the judgement of the law 12 Christ shall then yeeld the kingdome vnto his Father that is shall absolutelie performe in deed the office which he receiued of the Father and the Father on the other side shall performe vnto him together with his that aeternall triumphe promised vnto him when hee hath put all his enemies vnder his feet 13 The place and the time of this judgement hath God manifested vnto none but would retaine the knowledge therof vnto himself both that he might contain vs watchfull in our duties lest that either we should be astonished with fear or abuse the deferring of his comming and also that he might exercise our faith and patience yet hath he foretolde vs MAT. 24. the signes that go before his comming so that none can be on the sodaine ouertaken therby saue onely those who wittingly and willingly remaine vnprouided They are therefore worthie to be reprehended in the Church who presume to set downe the time thereof by the aspects of the Starres or vpon some imaginarie suppositions or Prophesies 14 Nowe the Lorde according vnto his secrete wisedome dooth deferre that day partly that the number of his elect may bee finished and partly that the wicked may be made more and more vnexcusable 15 That last vniuersall judgement hindreth not but that the Lorde may in the meane time execute his particular judgements in this life either vppon his elect for their saluation or vpon the reprobate for their vndoing neither doth it also hinder but that hee may after their departure gather the soules of his elect into that blessed life and torment the spirit of the wicked in the prisons that are knowen vnto himself even vntil the time that he accomplisheth the full happines of the one and the vtter confusion of the other 16 And euen as he would haue his last
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
spirituall drinke 12 Further if Christ were corporally present he should be eaten without respect both of the badde and the good which is impossible For to eat the flesh of Christ is to beleeue in Christ to be joyned with Christ and to be drawen from death vnto life which can by no meanes agree vnto the wicked 13 For they as AVGVSTINE saith do onely receiue the bread of the Lorde but not the bread which is the Lorde which bread is also vnto them not a sign of Christs bodie but meerely bread euen as the Sacrifice of the wicked are by the Prophet HOSEAH not called sacrifice but only flesh Yet doth GOD justlie punish in them the contempt of his grace offered 14 Againe seeing the question in this point is onelie touching the soule and the feeding thereof to offer a corporall thing therevnto is to bee ignorant of the nature of things and to mingle heauenly and earthly things togeather seing that eating of Christs bodie with the mouth if it could be possiblie done could not reach vnto the soule but onely vnto the bodie And as the blood of Christ doth not wash them that are corporallie dipped thereunto the which thing might haue come to passe vnto the very Iews that tormented him But those who apprehend the force and efficacie thereof by true faith for they eat his bodie and drinke his blood who spiritually yet not by imagination but truly as hath bin said apprehend him as he is giuen vnto vs of the Father 15 Last of all Consubstantiation cannot be established by the woordes of the institution For Christ did not say Heere is my bodie that is in vnder or with the bread but this is that is this bread is my bodie And it were absurd to say that Christ who reached the bread vnto his Disciples was corporally in vnder and with that bread 16 Now the similitude of Iron beeing red hotte of an infant lying in his swathes of wine contained in the vessel are so grosse that they need no confutation for these conjunctions are natural wherby new qualities are aplied vnto bodies substances are joined vnto substances wheras al things in the Supper ar supernatural depēding vpon the institution of Christ Yea and that supernatural conjunction whereby the Deitie of Christ is personally vnited vnto his humanitie can haue no place in this argument nor yet that miraculous conjunction whereby GOD taking vpon him certain visible formes did manifest himself vnto some It followeth then that this compulation is Sacramentall whereby the signes and the things signified wholie remaining the Sacraments are that truly which they are said to be 17 The rest of the proppes of Transubstantiation being of the same strength with the former wee reject as making no account of them togeather with Consubstantiation it selfe adjoyning the saying of IRENAEVS that they who will not know the truth are forced to allowe of many falshoods Defended by MOSES RICOTERIVS a Gascoigne PRINCIPLES TOVCHING THE INVOCATION OF GODS NAME LXIII WEE HAVE DONE WITH THE WORDE and the Sacraments being the two markes of the Church wherevnto seeing Praier or the inuocation of Gods name is inseparablie ioyned it is conuenient that in this place we deale therewith 1 THe inuocation of God is an ardent affection bent towards God whereby we do both craue and exspect of God onely for Christ his sake spirituall and corporall blessings according vnto his commaundement and promises and also doe giue thanks vnto him for blessings receiued 2 The same is necessarie vnto all Christians that are come to yeares First because it is that especiall worshippe of God which the couenaunt of grace doth require of vs Next because this is the meanes whereby God will haue his elect to obtaine and keepe the grace of the holy Spirit and all the rest of his benefites Brieflie it is a testimony of Gods couenant in our hearts For whosoeuer doe call vppon the name of God they are indued with the Spirite of the adoption of Children and receiued into the couenant of God 3 True inuocation ariseth first from the true feeling of our wants the knowledge of the sufficiency of God and vpon the promise of being hard which is apprehended by faith 4 Inuocation is due onely vnto GOD the Father the Sonne and the holie Ghost both because hee alone is the onelie Authour of all good things and also because that to bee able to heare-and heale all that call vpon him in all places belongeth vnto none saue onely vnto the omnipotent God 5 Now whereas no man is worthie to present himselfe in the presence of God the heauenlie Father to the ende that he might driue away from vs all shamefastnes feare hath giuen vs the onely Mediator in whome alone he doth looke vpon vs as beeing reconciled and heareth our prayers Now the holy Ghost is he who giueth vs the true contrition of the heart and true faith in him vpon whome we call and doth inwardlie teach vs what wee ought to pray so that we doe call vpon the Father in the name of the Son by the holy Ghost 6 Neither of the three persons of the Deity therfore is to be omitted in true praier though they bee not alwaies distinctlie named but wee may sometimes call vpon God simplie and sometimes direct our praiers vnto the father sometimes vnto the Sonne and sometimes vnto the holie Ghost 7 By the intercession of Christ with the father is ment not any praiers proceeding in some maner of gesture from him now in heauen on our behalfe but the price of that redemption of his wherevpon when the Father looketh hee heareth his and also this namely that when wee call vppon the Father in his name hee in some sort doth offer our praiers according vnto the tender care whereby he is euen now vnspeakablie affected towards his members yet after his owne manner which is altogeather vnsearchable vnto vs. 8 Seeing Christ doth make intercession for vs and with vs in such sort as we haue spoken we holde that the praiers of the faithfull are alwaies acceptable vnto God thogh he doth neither alwais giue vnto vs that which we rightly ask nor at the time wherein we aske 9 And seing our praiers are to be framed according vnto the rule of Gods word we may simply without exception aske those thinges which God hath simplie and without exception promised vnto vs as the increase of faith the strength of the Spirite against temptations remission of sinnes and such like All other things not specially expressed as the deliuery from this or that danger and such like are to be desired with exception namely as farre as it bee expedient for Gods glory according as and also when hee thinketh meet who onely knoweth what is expedient to be granted vnto vs. 10 The father hath deliuered vnto vs by his deare son a most perfect generall forme of praier yet are we not tied vnto the very words thereof 11 The chiefe end
of true Praier is the glorie of God or some profite that we hope to receiue thereby 12 It is meet that a certaine place time be apointed if it may be conueniently done in euery church for publik praier yet is it meere superstition to thinke that praiers made in a certaine place or time are of themselues more effectuall 13 The dedications of Temples and the rites vsed in this action are the reliques partly of Paganisme and partlie of Iudaisme and therefore to be vtterly abollished 14 Priuate Praiers also are carefully to be practised in the vse whereof it is the part of euery man to consider what is expedient 15 There are foure sorts of Praiers reckoned vppe by PAVLE 1. TIM 2.1 supplications praiers intercessions and giuing of thankes vnder which foure sorts hee comprehendeth all other 16 These foure sortes may be thus discerned Supplication is when wee desire to bee deliuered from the euills that hang ouer vs Praier is when wee craue a better successe of our affaires For as by Supplication we intreat the taking away of inconueniences so by Praier we craue the supplie of those things that are good for vs Intercession is when as one of vs doth intreat for the necessitie of an other beeing of charitie mooued therevnto or when as wee complaine vnto God of injuries done vnto vs Brieflie by thanks-giuing we praise God for the benefites that we haue receiued and shew that wee are beholding vnto him for al the benefits both spirituall and corporall that we haue obtained 17 The fruits which we reape by Praier are diuers 1. Our heart is inflamed with an earnest desire to seek loue and worshippe God when as we are accustomed in all our necessities to flie vnto him as vnto an holie anchor 2. No desire cometh to our minde whereof wee are ashamed to make him a witnesse when as wee poure out our whole hart before him 3. We are framed to receiue his benefits with thanks-giuing 4. Hauing obtained that which we did craue wee are more feruentlie carried to meditate of his louing kindnes 5. Lastlie vse and experience it selfe doth confirme vnto our soules his prouidence vertue and goodnes towards vs. 18 Hence it appeareth that Inuocation which is that true worship of God is altogeather ouerthrowen in Poperie 19 First of all because the Papistes doe teach men to bring their owne merites as that Pharisie did although they are beholding vnto God for them The which doctrine doth damme vp that especiall spring of true Prayer namelie the sense of our want 20 Next that they either bring in fained promises or inuent merites that haue no promise 21 Thirdlie in that they professedlie place doubting in stead of faith as though to bee assured that GOD will heare vs were a securitie full of Presumption 22 Herevnto is to bee adjoyned that both they conceaue priuate and publicke prayer in a straunge vnknown tongue which is nothing else but a manifest mocking of God and that they pray by nomber Brieflie in that they teach which is vtterlie wicked that those prayers of theirs doe deserue remission of sinnes and other benefites 23 To be short herein they are most godlesse in that they appoint Saints departed as substitute intercessours vnder Christ not onelie rashlie and in vaine besides and contrarie to the word of God and therfore without faith but also vnprofitablie seeing that cannot bee held but they must make the Spirits of those that are dead to be the searchers of harts and attribute vnto them that which is proper vnto GOD onelie namelie that they may heare those that call vpon them euery where 24 This sinne is augmented euen by an other two-fold impietie the one in that they honor the Virgine MARIE and the signe of the Crosse by a certaine peculier inuocation the other in that they doe yeeld vnto Images both painted and grauen the verie same worship whereby they would honour Christ if he were present 25 Touching those degrees of their religious adoration by LATRIA DVLIA and HYPERDVLIA wee affirme them to be altogether vaine 26 Vaine also is that distinction of the Mediator of redemption and intercession Defended by IOHN CRVCIVS a Flemming PRINCIPLES VPON THE PRAEFACE OF THE LORDS PRAYER LXIIII. WE HAVE ABOVE IN THE LAST TENTH Principle made mention of a forme of inuocation or prayer and therefore hauing alreadie spoken of the rest of the causes thereof wee nowe come to the interpretation of the said forme out of the words of Christ Math. 6. Luke 11. which is therefore commonlie called the Lords Prayer 1 THis forme teacheth vs most compendiouslie indeed but yet most absolutelie whatsoeuer wee are to aske of God generallie as it were in certaine common places and in that method wherein it is fit that these things should be craued of God it doth furthermore enforme our minds by what affectiō we are to conceaue our Prayers and in what hope we may expect the effect of thē beeing rightlie conceaued 2 It is free for vs according vnto our sundrie griefes to expresse in other speciall formes those thinges that make for the glory of God and our saluation and to apply them vnto diuers circumstāces but it is in no wise lawful to pray anie other Prayer in regarde of the matter All the Praiers of DAVID therefore of the Prophetes and other faithfull examined according vnto these rules doe agree with this perfect forme 3 The parts hereof are three 1. The beginning or Praeface 2. The petitions themselues 3. The conclusion 1. The Preface OVR FATHER VVHICH ART IN HEAVEN 4 FATHER This word doth first of all teach vs the foundation of our faith namelie the distinction of the persons for the FATHER is one the SONNE is an other 5 These petitions are directed vnto the person of the Father that therby not onelie the distinction but also the order of the persons may be expressed the first whereof is the Father the second is the Sonne of the Father and the third is the holie Ghost of the Father and the Sonne 6 When as therefore we cal vpon the Sonne our minds staie not in him but aryse from him vnto the Father as we are led by the holie Ghost vnto the Father and the Son Otherwais as the persons vnto whom the worship of inuocation is directed are not separated so is not the said worship to be seuerallie considered but onelie distinctlie seing the same reuerence is aequallie due vnto al the 3. persons as to the one and the self-same God 7 Moreouer this most sweet name of a FATHER doth regarde vs also seeing wee doe not call vpon the Father as the Father of the Sonne onelie but euen as vppon our Father 8 Againe this word doth set down the other foundation of our trust namelie that hee who is the Father of Christ is also ours though in a diuers respect 9 For he is the Father of Christ 1. by nature onlie in respect that the Sonne is Coessentiall with the
Father 2. In respect that his humanity being conceaued by the holy Ghost dooth by personall vnion subsist in that aeternall Sonne of God 10 But he is our Father in respect of Adoption that is in regarde that he doth vouchsafe vs being spirituallie engraffed into Christ by Faith to be called children as those whome being elected in him he justifieth will one day glorifie 11 Therefore this worde teacheth vs againe that beliefe in the Father through the Sonne must go before our Prayers the which if it bee not present prayers are not only not acceptable but euen sins in the presence of God 12 Wee are also by this meanes taught that if we will be heard we are bound to come in the presence of God not onlie wihout anie consideration of our merites which can be none at all but contrariwise that we conceaue our prayers trusting in his onelie free Adoption and mercie in Christ Iesus 13 Lastly this word FATHER doth require that we pray vnto God with a true sense of our sinnes past and a firme purpose to amend our liues otherwise our prayers are in vaine For the impudencie were not tollerable to call him Father whome wee are not sorie that wee haue offended and whome euer after wee meant not to feare and reuerence OVR 14 This doth put vs in mind of 2. things both being of great moment in true Praier 1. of our Adoption wherof wee haue spoken whereby it commeth to passe that he who hath that onelie Sonne by nature coaeternall with himself doth account vs his sonnes adopted in him without whome there is no saluation nor anie true confidence in calling vpon God 2. That true loue is to bee joined with faith that as the Father who is but one is yet in his Sonne the common Father of all the faithfull so we shuld think that they cannot be acknowledged for sonnes who are not in loue with their brethren otherwise they should bee accounted to bee in the bodie who seuer themselues from the members thereof which cannot be 15 This conjunction consisteth partlie in the agrement of doctrine and religion partlie in the affections And therefore before we can trulie call vpon God we must be members of the Catholicke Church and haue a regarde to maintaine peace and concord one with another in such sort as all vnkindnes and hatred being laid aside we must pray from our hearts euen for our enemies 16 But this conjunction cānot be perfect while we liue heere For all of vs know but in part and often not in the same part now in respect of mutuall liuing together there is none but in some thinges hee sheweth himselfe to be a man But as the imperfection of faith doth not hinder the effect thereof the same is to be said of our mutuall agreement both in Religion and also in affections so that wee be displeased with our selues for those our imperfections and be more and more desirous of a growth in our obedience 17 Seeing this communion of faith doeth not onelie comprehend the elect that are alreadie indued with faith and striue togeather with vs in this life against sinne But euen those that are to beleeue and lying as yet vncalled knowne onelie vnto God our prayers also doe belong vnto them 18 But as for those whose Spirits are already gathered with Christ and whose bodies are a sleepe in the graue our Praiers for them should bee altogether vaine and vnprofitable as also for those whose soules are already condemned An addition That custome therefore though auncient of reckoning vp the names of the Apostles and certaine martyrs in common prayers though it may bee thereby excused in that such prayers were meere thanks-giuings doth neuertheles want a ground and therefore is to bee abolished as the verie issue of it hath proued for it is certaine that from hence did arise by little and little both inuocation of the dead who were assuredlie beleeued to bee in heauen and also prayer for the departed vnto whome superstitious men did according vnto their owne fancie appoint Purgatorie fire WHICH ART IN HEAVEN 19 It is needfull that vnto the assurance of Gods fatherlie goodwill towards vs we adjoine his power Majestie both to let vs know that he is not onlie willing but also able to bestow vpon vs whatsoeuer wee craue of him by true faith and also that the consideration of his majestie may retaine vs in that reuerence which is due therevnto 20 We holde that God as a most simple beeing being in regard of his infinite essence in euerie thing in all things at once but not in or of their substance is without and beyond all things whollie in himself preseruing and gouerning all his creatures not mixed with any thing contrarie vnto the rauing dotage of the Manichaees 21 He is then said to be IN HEAVEN that thereby his supreame excellencie power dominion aboue al things may be declared whereas by the name of Heauen we vnderstand the highest place of this visible worlde which is conspicuous vnto vs in regard of the vnspeakeable most certaine motion thereof wherewith the Lord hath moste excellentlie garnished the same Wherein as the Prophet DAVID saith God hath engrauen testimonies of his vnchangeable truth 22 The same God is said to be aboue al those heauens the Scripture also declaring that the place of aeternal happines is appointed euen aboue all the coelestiall spheres whereunto Christ beeing entred doth receaue the soules of his children according vnto that saying This day shalt thou be with me in Paradise and that of the Apostle I desire to be dissolued and to bee with Christ Whence also we beleeue that he will come and where he will entertain all his when they haue receaued their bodies againe being made incorruptible and will cause them to liue there with him aeternallie 23 Nowe as that glorie which wee hope for is at this day incomprehensible vnto vs so wee are not curiouslie that is without Gods woorde to make enquirie of these blessed mansions but deuoutlie to reuerence that which the Scripture teacheth vs to hope to beleeue touching them vntill the time that indeed we shall see heare and receaue those thinges which eie hath not seene eare hath not heard nor euer entred into the heart of man Defended by IAMES HABEERVTERVS of Bearne PRINCIPLES TOVCHING THE PETITIONS OF THE LORDS PRAYER IN GENERALL AND PARTICVLARLIE OF THE FIRST OF THEM LXV HAVING HANDLED THE PRAEFACE which was the first part of the Lords Prayer the second is now to bee opened which containeth the petitions or the substance of the Prayer it selfe 1 CHRIST framed these petitions according vnto the present nature and state of man vz. in respect that we are in the want of all thinges and sinners in this worlde which whollie lieth in wickednesse as it is said IOHN 15.19 and not vnto the first condition wherin ADAM was created pure and vpright before his fall 2 For there had bene no
monstruous disorders and wee accounte them for such constitutions as vnto whome no obedience is to bee yeelded 15 Yet we hold it not in any case lawful for priuat men to rise against their Magistrates though neuer so great tyrants for that is a far different thing frō refusing to yeeld obedience vnto impious or vnjust lawes 16 It becommeth Christians least of all other men to be contentious yet notwithstanding they are not forbidden when other meanes will not preuaile either to craue their aid or to defend their right before the Magistrates thogh the verie enemies of true religion as far as they may doe the same without giuing of offence so that it be done also with an vpright conscience a mind void of al guile reuenge and euill affection They are deceiued therefore who thinke it vnlawfull that Christians to seek and maintain their right by ciuil Pleas and to craue the helpe of the Magistrate 17 All men of what age nation sexe or condition so euer they be are bound without exception to be subjects vnto this ordinance of man not onely for feare of punishment which the lawe doth inflict but euen for conscience sake as the Apostle saith who commaundeth vs to make praier for all Magistrates without exception Rebellious and seditious therefore is the Papisticall Cleargie who vnder the colour of certaine counterfeit immunities hath presumed to with-drawe the necke from the yoke of the Magistrate 18 Yet is it the duetie of the superiour powers of which sort are the seauen electors in the Romain Empire and the states of kingdomes in all monarchies to restrain all furious tyrants which thing if they doe not performe they shall yeeld an account of their treacherie in the presence of God 19 As often as the Magistrate commandeth any thing that is repugnant either to the worship which wee owe vnto God or to the loue which we owe vnto our neighbour wee cannot yeeld obedience therevnto with a safe conscience For as oft as the commaundement of God and men are directlie opposed one against another this rule is to be perpetuallie obserued that it is better to obey GOD then men but yet so as no man is to passe the boundes of his calling as is set downe in the fifteenth Principle of this head Defended by IOHN IOBERTVS of poictiers PRINCIPLES TOVCHING THE REMISSION OF SINNES AND THE SIN AGAINST THE HOLY GHOST LXXIX 1 THe Article concerning the Church is already inentreated of it followeth nowe that wee deale with those benefites which our heauenlie Father doth bestow vpon his children partly in this life and partly in the life to come which are remission of sinnes resurrection of the bodie and life euerlasting 2 The Article touching the remission of sinnes beeing already spoken of when as we dealt with the justification of man by Christ opened the first Petition of the Lords Praier we wil now briefly touch the same and then come to that irremissible or vnpardonable sin which is called the sinne against the holy Ghost 3 Sinne in generall we define to bee a transgression or swaruing from the law repugnant vnto Gods wil brought into the world by our first Parents through the instigation of Sathan the fruit whereof is by the just curse of God the miserie of the life present and death aeternall 4 Nowe remission of sinnes is the free and the most full pardon of all our sinnes obtained by Christ apprehended by faith in the place of which sins succeedeth the imputation of the righteousnes of the said Christ 5 The fountaine of the remission of our sins is the aeternall and constant loue of God towards his Church Eternall because he loued vs from aeternity for if he had begun to loue vs hee should haue bene subject vnto change constant because with God is no shadow of change 6 Hence it appeareth that remission of sinnes beeing once bestowed can neuer be dissanulled For it must needs be that the counsel of God touching the saluation of his should be stable and firme 7 The cause whereby and for the which we obtaine remission of sins is the loue of God towardes man in Christ who draweth vs from condemnation deliuereth vs from the power of darknes and maketh vs meet to obtaine the inheritance of the Saints in light 8 The instrumentall cause is faith wrought in vs by the hearing of the worde Preached and confirmed by the vse of the Sacraments whereby we now doe not onely know that Christ is our Sauiour but also doe applie him and all his riches which are indeffinitely offered vnto the church as ours and euerie one of vs in particuler are assured of our Election 9 The faith therefore of the remission of our sinnes is a most full and sure perswasion whereby euerie faithfull man dooth assuredlie beleeue that God the Father hath pardoned him all his sins for the onely sacrifice of Christ and in their steed doth impute vnto him the righteousnes of Christ It appeareth out of the former things that the opinion concerning the remission of the fault but not of the punishment is altogether most detestable from whence the doctrine touching meritorious satisfaction in the presence of God touching indulgences Purgatory and praier for the dead haue arisen 10 Seeing God who is offended with sinne is just it followeth that whosoeuer doth not that which the Lawe commandeth and whosoeuer dooth that which the Lawe requireth not maketh himselfe subject vnto the burthen of Gods wrath whence it appeareth that the verie least transgression of the Lawe deserueth death if yee consider the nature of sinne Yet no sinne is so hainous but it is pardonable in Christ that one sinne excepted which is altogeather vncurable and irremissable whereof wee are now to speake seing we haue already dealt with remissible sinnes 11 This vncurable sinne is called sinne vnto death blasphemie against the holy Ghost not simply in respect that the holie Ghost is the third person in the Trinitie but in regard that it is hee onelie who enlightneth the mindes of men and openeth the way of saluation 12 The sinne against the holie Ghost is the voluntarie deniall of Christ beeing truelie knowen the falling away from the Gospell being sealed in the heart of man by the holie Ghost enlightning the same arising from the hatred of the truth joyned with a sauadge and more then barbarous tyrannie against the same and the Sophisticall opugning therefore and also with the contempt of the sacrifice of Christ which is the alone propitiation for sinne 13 This seemeth to be the manifest discription of this horrible sinne the cause thereof is the minde and will of man opugning the knowen truth by a Sathanicall kind of pride and cruelty 14 This sinne would the Lord therefore haue justlie to be vnpardonable because that they who do after this sort throw themselues hedlong do tread vnder foot the blood of Christ whome they haue trulie knowen without whom there is no saluation and doe stop vp the
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
the Sonne of God tooke vpon him 8 For whatsoeuer is not the diuine essence thervnto the essentiall attributes of the Deitie cannot be communicated 9 The actions furthermore which we said to be also attributes of the Deitie wee deuide both into those which they call remaining because they doe so continue in the Deitie that worketh as they bring forth no worke out of the doer of which sort are prouidence and predestination and also into those which may be tearmed passing that is those which leaue some worke out of the doer or doe inferre a suffering vnto some thing as are creation and redemption 10 As for the attributes which haue their names from the effects proceeding from God vpon the creatures thogh they seeme to haue had their beginning in time as where God is called the Creator redeemer c. yet wee denie that either they put any change in God or do agree vnto him by way of accident Defended by IOHN CASTOL of Geneua THE SIXT SORT OF PRINCIPLES CONCERNING THE OMNIPOTENCY OF GOD. THE ATTRIBVTES OF GOD IN GENErall haue bene dealt with now some of them in speciall are to be handled 1 THe omnipotencie of God is that very immeasurable and infinite essence of God which is communicable vnto no creature alwaies doing neuer suffering and which cannot decist to be that which it is 2 This being in deed but one may yet in diuerse considerations be said to be manifolde 3 For the omnipotencie is one way considered when we speake of it as God doth alway worke in him selfe it is another way regarded in respect that God worketh out of him selfe and can worke innumerable thinges if it pleaseth him 4 For wee hold that God is omnipotent in as much as besides that he is able to do whatsoeuer he will he can both will and do innumerable things which hee will neuer either will or doe We do therefore condemne them who say that God is for no other cause omnipotent but in as much as hee can without exception worke whatsoeuer can bee either spoken or imagined And we doe dislike of them who thinke that God is in that respect onely called omnipotent because he can do onely whatsoeuer he will For his power is in it selfe infinite whereas his will is as it were bounded within the verie act of will 5 Now we hold that God cannot do any of these things which either are repugnant vnto his personall proprieties as that the Father cannot bee begotten neither the Sonne begotten or are contrarie vnto his essence as to be finite or which implie a contradiction of which sort it is to make that a bodie shall bee truly naturall and yet neither to haue quantity nor to be contained in any place Brieflie we denie that God can doe any thing which if they were done might shew him to haue defects and weaknes in him as to die to lie to sinne c. 6 And as by faith we beleeue according vnto the Scriptures and the Creeds appointed in the church that God only is omnipotent so we do professe and publish the same with our mouth 7 For it is no lesse repugnant vnto his nature that there should be many omnipotents then that there should be many Gods Whence it is that Christian Religion doeth not acknowledge in God distinct into three persons three omnipotents but one omnipotent Now concerning the humane nature of Christ although it be vnited vnto the deuine in the person of the Sonne who is but one yet as it is not therefore made God so is it not properlie made omnipotent but it retained even it own infirmities before it was glorified wherein it might suffer and dye for vs and now being glorified although it be free from all infirmities and glorious yet is it not in it selfe made omnipotent Defended by WILLIAM MOâ—NES of Niuerse THE SEVENTH SORT OF PRINCIPLES CONCERNING THE KNOWLEDGE THAT IS IN GOD. I VNto the treatise of Gods omnipotencie is to be joined the declaration of the knowledge that is in him being a doctrine verie necessarie to the end that the true God may bee seuered from the false and that from it we may take counsell and consolation II Now this science or knowledge is considered both in it selfe simplie when the question is what and of what sort it is and also in respect of the things that it doth know III By this knowledge we meane an absolute and a most cleare knowledge in God both of himself and of all things created whereby he doth not onlie know all things to bee but also the reason why they are so And this knowledge is different from all the sight that men and Angels haue not by comparison that it is greater and theirs lesser but altogether in the whole nature of it The which difference wee discerne by these notes 1 That this knowledge is essentiall and euen the vnderstanding essence of God 2 That it ariseth not from the outwarde senses or from the notions that the vnderstanding doth apprehend by reasoning by joining things together and by deuiding or yet from the report of any other no not from the knowledge of principles and causes that are of themselues formed in the vnderstanding 3 That it is neither any habite nor action nor any thing different from that verie thing that doth vnderstand that is from the essence of God seeing it is moste simple 4 That it vnderstandeth all things at once 5 That it is most certaine 6 That it is alwaies the same IIII Now in respect of the things that it doth know wee affirme that God doth know al things by himself of himself 1 Himself properly and most fullie 2 All things past present and to come euen those things that are casuall 3 Yea and such things as neither are nor euer shal be 4 Euen euill things 5 Yea infinite 6 And euen all the motions of the will and their issues 7 And not onely by a generall knowledge of generall things but euen by a most exact and perfect of euerie particular V This knowledge which in respect of things to come is called praescience or fore-knowledge is not the cause of the existence of thinges although there is nothing to come to passe which God did not fore-know that it should come VI This knowledge either in whole or in part can no creature be capable off Defended by IOHN FLORIDVS of Angieu THE EIGHT SORT OF PRINCIPLES CONCERNING THE VVILL OF GOD. 1 THe discourse concerning Gods will which is most of al to be sought into for our saluation followeth that which is concerning his knowledge 2 By the worde WILL in God wee vnderstand both the diuine essence which doth imbrace and delite in that chiefe and soueraigne good which it hath in it selfe and also in respect of the thinges that God will haue done wee meane the verie action of will 3 And in this latter regard it is also considered two manner of waies either as it is a decree certaine
of effectuall Regeneration doth teach comfort raise and confirme vs in all our conflictes against Sathan ◅ill wee obtaine the crowne which is giuen of free gift though vnto these onely that do lawfully striue and ouercome Defended by HILARIVS FANTRAT an English-man of Guernzie PRINCIPLES CONCERNING MANS IVSTIFICATION IN THE SIGHT OF GOD. XXIIII 1 THat we may haue a sure foundation of aeternall life and may worship God in this life with a quiet conscience the doctrine of mans justification in the presence of God is very necessary 2 Iustification therefore is a free imputation of righteousnes made of God by and for Christ to saluation vnto euery one that beleeueth 3 But in asmuch as God is exceedingly mercifull and exceedinglie just and that his mercie doth not abolish his justice which remaineth vnviolated it behooued that his justice shuld be fullie satisfied before such time as he could poure forth his mercie vpon mankind and therefore that Christ should be God and man 4 For he who is onelie man cannot be able to sustaine the wrath of God nor on the other side hee who is onelie God because that God can bee subject vnto no kinde of suffering 5 Therefore God the Father beeing drawen in mercie woulde haue his onelye begotten Sonne at the appointed time to become true man without any confusion or mingling of the natures might reconcile men vnto God 6 The efficient cause therefore of the righteousnes imputed vnto vs is the mercie of God the Father and his free loue towards vs for he it is that saueth and justifieth 7 The materiall cause is Christ crucified and risen for vs where three thinges come to bee considered the one whereof consisteth in the punishments whereby hee hath most fullie satisfied for all our sinnes The other standeth in his obedience the fulfilling of the whole lawe by him for vs the third is the most perfect repairing and integritie of our nature in the flesh which Christ tooke vpon him wherby the filthines of our nature is couered that it commeth not into the sight of God 8 The formall cause is the verie imputation of Christs righteousnes by meanes whereof we are accounted to be freed from sinne just holie and heires of aeternall life 9 The instrumentall is of two sortes the one in respect of God that justifieth which is Christ himselfe the other in respect of vs that lay holde vpon imputation of righteousnes and the same is faith imbracing firmely the promises of the grace of God in Christ 10 The finall likewise is two-folde the one in respect of GOD and that is that hee might declare his righteousnes vnto men by partaking the same with them and also the glorye of his name the which hee maketh more cleare in the vessels of mercie the other in respect of vs that wee may at the length enjoy indeed that life which is laied vp for vs in the Heauens which now we possesse by hope onely 11 The effect inhaerent in vs as in a subject is that newe qualitie which is called inhaerent righteousnes or regeneration which in no wise doth absolue vs in the presence of God but is onely a most sure witnes of our engraffing into Christ and therefore of our free absolution in him 12 This righteousnes seeing it cannot bee giuen vnto anie saue onely vnto the elect by faith hath annexed vnto it the gift of perseuerance although by their fault it seemeth sometimes to be ceased 13 Whence we gather that they who haue bene once endued by God with this righteousnes can neuer fal away from his grace and as for them that shall neuer bee partakers heereof they shall perish for euer We do therefore condemne those that gaine-say this Doctrine I The LIBERTINES and the EPICVRES who when they heare that man is not justified by workes nor by his owne righteousnes but by the righteousnes of another namelie by the righteousnes of Christ imputed by faith casting off all care of good workes haue endeuoured and daily do labour to bring a kinde of prophane and godles security ◠into the Church II The PAPISTS who denie that wee are justified by Faith onlie but do attribute part of our justification vnto workes and such works as are meritorious III OSIANDER who held that man was justified by the essentiall righteousnes of God Defended by WILLIAM QVARCINVS Tarbiensis PRINCIPLES CONCERNING SANCTIFICATION XXIIII SEING THE EFFECT OF FAITH IS twofold Iustification and Sanctification it followeth that hauing spoken of the former we adioyn the latter vnto it 1 HEre first of al we do especiallie distinguish Sanctification whereof we are now to speak from that most perfite integritie which in Christ is imputed vnto vs as the effect is to be seuered from the cause and the fruit from the tree 2 To expresse this wherof we now speake there do occurre manie diuerse names in the holie Scriptures as are these especiallie in the new testament Sanctification regeneration newnes of life Baptisme taken passiuely Spirite mortification of the olde man and the quickning of the newe with other the like phrases which would be too long to be heere recited 3 Sanctification in this place we describe to be an effect proceding frō the holy Ghost working in the minds of the faithfull wherby by a little a litle euen vnto the end of this life as the naturall corruption is purged so the image of God is repaired in vs vntill after death it be perfitely finished in the other world 4 This guift as also all others which it bestoweth vpon vs dooth the holie Ghost whollie drawe from Christ in whome the Scripture giueth vs speciallie to consider in his death buriall and resurrection the subduing of that originall corruption of ours which was imputed vnto him whence it commeth to passe that wee deuide our whole sanctification into these three members mortification buriall of the old man and the rising againe of the new 5 The mortification of the olde man wee call the effect of that spirituall and most powerfull application of the death of Christ wherby our corruption receaueth a deaths wound so that it is no more so powerful to stirre vp in our minds wicked motions such as are contrary vnto Gods will 6 The burying of the olde man is also an effect of the spirituall application of Christs buriall whereby our olde man being alreadie wounded by that deadly stroke dieth by little and little vntill at the length after the death of this bodie it be brought to nothing For as the buriall of the bodie is a going forward of death so also the burying of the olde man is nothing els but a continuance still proceeding further and further of that mortification which went before 7 The raising againe of the new man is also an effect of the spiritual aplication of the resurrection of Christ wherby it commeth to passe that the new man is raised vp in vs that is that the qualities of our minde to wit our
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
day which went before the Sabaoth lay in the graue the whole Sabboth according to the custome of the Iewes which account a naturall day from Euening to Euening and rose againe the beginning of the next which was the first daye of the weeke 13 Concerning this Article of the descension of Christ into Hell it is manifest that there is no mention made of either in the Nicene or in any other of the ancient creeds and RVFFINVS witnesseth that it was not read in the Church of Rome 14 No man therefore ought to wonder if some question be made of the meaning thereof 15 That the Creede which is called the Apostles was written by the Apostles themselues before they departed from Ierusalem euerie one of them bringing in his seueral Article it is a meere fabulous tale as the very number of these Articles do shew 16 Yet it is cleare that they were faithfullie and truely gathered out of the preaching of the Apostles acounted euen frō the most ancient time as a square a rule of faith 17 Now their opinion is verie probable who doe take these words he descended into Hel if this Article was at the first in the common creed expressed in so many words not for any distinct Article but for a summary comprehension of the last and lowest degree of Christes humiliation which should bee pointed out by the wordes of suffering crucifiyng death and burial as this kind of speach is somtimes in the Scriptures Metaphorically vsed for the lowest estate of anguish and dejection So that He suffered was dead buried and descended into Hell should be but one Article of faith 18 But who can beleeue that the Fathers of Nicene and so many Synods that afterward followed and the very Church of Rome it self would haue rashly blotted out this Article if it had bin written in so many words in the common Creed 19 Either of the two therefore must needs bee necessarie namelie that either this kinde of speach in that sense that wee haue spoken though familiar vnto the Hebrues was not yet receiued in all Churches as being ambiguous and not necessary seeing it was sufficiently vnderstood by the former and so by a little and a little grewe out of vse or that this Article also was then inserted into the common Creed when as their opinion which hath bene of ancient time had by degrees taken place who thought that the soule of our Sauiour Christ beeing separated from his bodie went into I know not what place where the Spirits of the beleeuing Fathers should haue their aboad 20 But this opinion though it hath bin of a long time receaued by a common and an olde growen error cannot bee confirmed any wise by any testimonie of the Euangelicall Historie but is manifestlie ouerthrown thereby seeing it is very apparant by the woordes of the Euangelists that the Spirite of Christ being departed out of his bodie was there receaued into whose hands hee committed it when hee gaue vppe the Ghost that is into the place of aeternall blessednes whereof speaking vnto the Theefe he said this day shalt thou be with me in Paradise 21 Nowe that there was any place allotted vnto the Spirits of the Fathers that departed before the incarnation of Christ whence afterward the Spirite of Christ comming thither indeed shuld bring them with him into heauen it can in no wise bee confirmed by any colourable testimonie of the Scriptures Neither would the Euangelists haue omitted any such thing in the storie of the passion of Christ But this opinion seemeth to arise partlie in that manye are written to haue risen either by Christ or with Christ partly out of the PSALME 16.8 which PETER citeth Act. 2.25 and out of two other places also of 1. PET. 3. wrongfullie interpreted 22 Out of this error arise two other that are more absurd the one of those who beeing ledde by the misvnderstanding of the words of PETER thought that the soule of Christ went indeed into Hell to the ende that as in bodie hee had preached the Gospell vpon earth vnto those that were liuing so also he should preach the said Gospel in his Spirit vnto the Spirites of those that were dead as though that after death there were any place left for preaching repentance 23 The other errour is of those who dreamed that the Spirite of Christ should goe vnto the soules of the damned that hee might there also suffer in his soule the paines ordained in hell for the damned as though that the soule of Christ whilest it was in his bodie did not beare those punishmentes for our sake as both that horrible agonie which hee sustained in the Garden and also that fearefull crie My God my God c. which vpon the Crosse made Heauen and earth to tremble doe beare witnesse or as though that speache It is finished wherein our whole hope consisteth were vntrue 24 But wee omitting the whole controuersie concerning the putting in or the blotting out of this Article do simplie vnderstand by the Descension of Christ into hell those things which Christ being made a curse for vs suffered in his soule for our sake in those torments especiallie which were so greeuous as nothing could be no not imagined more horrible 25 By the word DESCENSION therefore is not ment any remoouing from a higher place to a lower because that can properlie agree neither vnto the Deitie which is euery where nor vnto the bodie which of it selfe lay dead in the Graue neither vnto the soule which beeing commended vnto the Father was straight way in Paradise after it was separated from the body 26 Now the word HELL which in the Scripture is diuersly taken signifieth neither the Graue because that explanation should bee superfluous and obscure neither yet the place of the damned as it is cleare out of the former Principles 27 Therefore this Descension of Christ into Hel which had an ende at his death went before the Article of his buriall but yet it is placed after the same in the order of speach euen because it was thought meet to set downe in one tenor of speach whatsoeuer did belong to the humiliation of his body Defended by HILLARIE FANTRART an English-man of Guernzy PRINCIPLES CONCERNING THE RESVRRECTION OF IESVS CHRIST XLV 1 HItherto wee haue heard Christes combate with death wherein he might seeme to be ouercome by death because it so far preuailed against him as it threw his dead bodie into the graue 2 Now we are to speake of Christs victorie ouer death the beginning whereof was the preseruation of his dead bodie in the graue vncorrupted and that without the help of anie art of the Apothicarie 3 His full victorie manifested it selfe in the resurrection of his bodie seeing that life is directlye opposite vnto death 4 Now that onlie is said to rise again which lay down and therefore neither the Deitie nor the soule of Christ rose againe Yet notwithstanding the resurrection after a
shewe vnto their subjects of those whome they will haue to be in equall dignitie with them and by whome they exercise their gouernment by placing them in a most honorable seat that is at their right side or at their left by this kind of speach I say is meant that Christ hath receaued all power both in heauen and in earth as he himselfe the best interpreter of his owne words doth expresse MAT. 28.18 5 This power as far as he is God Coeternal with his father he receiued not first after the resurrection of his flesh but enjoyed it from al aeternitie common with his Father of whome he receiued his Sonne-hood from aeternitie 6 Yet because not in himselfe distinctly considered as far as he is God but as far as he personally joyned to himselfe the forme of a seruant subject vnto all our infirmities sin excepted he seemed in some sort vnto the time of his Ascention to haue cast of his owne Majestie which in the Scriptures is expressed by the word of Descending therefore he is also in the same respect said to bee exalted vnto the right hand of the Father or restored as far as it appertaineth to the manifesting thereof into the same Majestie which he had with the Father before all worlds 7 There is another consideration of his humain nature the which hauing truly and not in shewe most powerfully accomplished the office of his infirmitie became Conqueror ruler and triumpher and hath gotten a perpetuall gouernment ouer all creatures both for the preseruation of his the perfecting by degrees the worke of their saluation also for the vtter ouerthrow of his enemies this is it that is ment by his sitting at the right hand of the father 8 And euen as the hypostatical vniō is not therfore dissolued bicause the properties of the humanity ar distinctly attributed thervnto euen so his glorification being distinctly considered in the said humanity doth not infer that there shuld ether be two christs or sitting at the right hād of God 9 Yet is not the humanitye by this meanes made equall with the worde either in substaunce which is the proper error of EVTYCHES or in authority as the Vbiquitaries do now hold because that that gouernment wherby Christ as hee is man hath all things subject to himselfe as well in heauen in earth as vnder the earth is limited within the compasse of Creatures excepting him saith the Apostle who hath made all things subject vnto him that is the Father with whome as the WORD hath the one and the same essence from aeternitie so hath he the one and the same power fully in common with him in so much that the Fathers haue said trulye that Christ in respect of this gouernment also is both greater and lesser then himselfe 10 False also and blasphemous is that Vbiquitary and all present Majestie of the essentiall humanitie of Christ which they seeme to haue sharpelie gathered from this sitting at the right hand of the Father for besides that by this meanes the truth of the flesh of Christ is manifestlie abollished It is a foolish thing to reason from the power of his flesh vnto the essence thereof that is to holde that the essence of his humanitie doth reach as farre as the power thereof where as the very faith of that Centurion so much commended by our Sauiour Christ MATH 8.10 doth on the contrarie side teach vs that it is meere folly to inclose his power within the bounds of his essentiall presence 11 Now this kingdome gouernment hath Christ alreadie perfectlie obtained as hauing gotten a name aboue all names but in his mysticall body that is in the church it is but onely in some sort begun neither shall it bee perfected in the saide bodie before that last day when as all the enemies of Christs glorie and our saluation beeing aeternally ouerthrowen and cast downe God shall bee all in all that is in his Saints in whom now he is onely but some thing whether we respect them beeing a liue or dead 12 That gouernement of Christ therefore doth nowe consist in two things that is partly in the subduing both of his owne children and also of all their enemies and partlie in bringing his by little and little to perfection by the power of his Spirite and the administration of that other part of his aeternall Priesthoode that is in the strengthening of them by his intercession with the Father euen vntill that he hath together with all his elect celebrated an eternall triumph 13 This intercession of his consisteth especially in that efficacie of that oblation of his made once to his father the force whereof is this that the Father looking vppon all his elect in his Sonne by whose blood he is reconciled vnto them doth imbrace them euermore with a Fatherlie affection partly in that as all the prayers of the Saints being as yet Pilgrimes here vpon earth are conceiued in the name of Christ so hee presenting himselfe vnto his Father in heauen as the onelie Mediatour doth sanctifie those prayers and make them acceptable vnto God the Father 14 Vnto these things is to bee adjoyned that stay and defēce which we haue by Christ in that he hauing all creatures in his hand doth by what instrument and meanes he thinketh good most powerfully preserue his Church traueling as yet here vpon earth against all the furious insurrections of all whosoeuer 15 Touching this sitting at the right hand of GOD the Father although in respect of the title thereof it belonged vnto the humanitie of Christ from the verie first moment of the personall vniting thereof with the Deitie yet both in regarde that this humanitie was to be throwen down vnto the verie lowest degree for the performance of the worke of our reconciliation and also because this glorification of our head was the crowne due vnto the obedience he yeelded for vs vnto the Father even vnto the death of the crosse therefore it fell not vnto him in deede and posession before he had suffered risen againe and ascended aboue all heauens Hence it followeth that this errour also of the Vbiquitaries is intollerable namelie in that they holde that this reall sitting at the right hand of the father began at the very first moment of the Lordes incarnation offending heerein two manner of wayes First in the wrong interpretation of this article next in that they inuert the order of the articles of the beleife which ought necessarilie to be retained 16 In asmuch as the place of this sitting is expreslie said to be in heauen and not vpon earth or any where els and that Christ is not to depart from heauen before the last day and also that he is endued with a bodie though glorious yet organical contained within the parts therof Therfore that reall presence of his vpon earth is shewed to be false against all Transubstantiators and Consubstantiators euen by this sitting of his in heauen at the right
vnto vs into ours seeing the Apostle saith that they did eate the same spirituall meat 12 It appeareth that their outward matter and forme was diuers from the Sacraments of the new Testament by the verie signes rites and manner of administration 13 That they differed in nomber it is out of controuersie for we according vnto the institution of Christ doe acknowledge onelie two Baptisme and the holie Supper they had more as Circumcision the Paschall lamb the Sacrifices and oblations Wee doe therefore condemne the Manichaees who taught that the things signified vnder the olde law were changed together with the signes Defended by DANIEL DOOLEGIANVS a low country-man PRINCIPLES TOVCHING THE NOMBER OF THE SACRAMENTS OF THE NEVV TESTAMENT LVII WE HAVE DEALT TOVCHING SACRAments in generall and the difference of the Sacraments of the olde and new Testament wee will nowe omitting the olde which were abolished by the comming of Christ deale with the new 1 THe Sacraments of the new Testament are those which Christ hath instituted in his Church to continue vntill his second comming 2 Of this sort there are onelie two Baptisme and the Supper of the Lord by the former we are receaued into by the latter nourished and sustained in the Church Confirmation Repentance extreame vnction order and mariage which the Papists account among the Sacraments are none in deed 3 For the true definition of a Sacrament cannot agree vnto them Now that definition which they bring that a Sacrament is a visible signe of an inuisible thing reacheth a great deale toe farre and is not proper vnto this discourse 4 Therfore although the Fathers in the verie puritie of the auncient Church did vse the worde Sacrament in a verie large signification yet did they not acknowledge any more Sacraments of grace then these two so far were they from admitting the other fiue into the nomber of Sacraments 5 For these doe want in deede that forme whereby the Sacraments are that which they are that is the worde of God or the institution of Christ whose office alone it is to ordaine Sacramentes comprehended in his word 6 And none of them doe testifie the vnion that the Saints haue betweene themselues vnder Iesus Christ their head 7 We do not denie but there were some vse of them in the auncient and purer Church but we affirme it to bee a far other than that which is now in Poperie 8 The Papists make Confirmation to be the next Sacrament vnto Baptisme and they say that it is that wherby the children of Christians that are come to age after they are annointed in the fore-head with oile and haue receaued a blow or a pat of the Bishop doe forsooth receaue the holie Ghost though they make no confession at all of their Faith 9 But the Fathers made that to be Confirmation wherby those that were baptised when they were infants beeing after instructed in the Christian Religion were by laiyng on of hands and solemne prayers after they had made publick confession of their faith commended vnto God and the church 10 But it was not a Sacrament for it wanted a proper visible signe which is one necessarie part of the matter of a Sacrament 11 True Repentaunce wee admitte in the Church as beeing altogether necessarie vnto the saluation of all beleeuers that are come to age although it hath not alwaies satisfaction before the Church joyned with it 12 Now the Papists call that Repentaunce when as a man being touched with a perfect contrition for his sinns doth confesse them by making a full reckoning of them in the eares of the sacrificing masse-priest by whome after he hath receaued absolution he is enjoined to make suche a satisfaction as receauing force from the merits of Christ doth satisfie Gods justice 13 And seeing furthermore it hath no visible signe it can not be a Sacrament 14 They make extreame vnction to be a fift Sacrament whereby some person beeing at the point of death is by the sacrificing Masse-priest annointed with oile that the paines of Purgatory may be remitted vnto him 15 In the time of the Apostles when as the guiftes of miracles remained as yet those who were sick were wont to call the Elders of the Church by whome they were annointed and so did oftentimes recouer their health 16 But miracles beeing ceased vnction also hath ceased and therefore is no Sacrament for the Sacraments of the new Testament are to continue vnto the comming of Christ 17 Orders amongst the Papists are rites and Ceremonies partlye inuented by them and partlie fetched from the Fathers whereby they consecrate their Ecclesiasticall Ministers 18 It is out of controuersie that in the Church of God who is the authour of order all thinges ought to bee done in order yet cannot this order bee anie wise a Sacrament of the Church seeing it neither hath anie promise of grace annexed vnto it nor doth belong vnto all the faithfull 19 Mariage being the seauenth Sacrament of the Papists is out of question the holie ordinaunce of God appointed for the propagation and conseruation of mankinde yet do we not acknowledge it to be a Sacrament 20 First it hath no promise of saluation nor any corporall matter which might bee a signe of the grace of saluation ordained by God 21 Secondlie it is not common vnto all the elect for it is not needfull that all those who will bee accounted of the visible Church should be maried yea the Papisticall cleargie doe reject the same as a filthie and prophane thing 22 Thridlie it is not proper vnto the Church of Christ vnder the new Testament for it was preciselie instituted at the verie beginning of the world and it is common vnto all men euen the verie heathen which could not bee if it were a Sacrament Defended by DANIEL CRAMERIVS Occitanus PRINCIPLES TOVCHING BAPTISME BEING THE FIRST SACRAMENT OF THE NEVV TESTAMENT LVIII HAVING IN THE FORMER PRINCIPLES set down the nomber of the true Sacraments of the new Testament we now come to handle the first of them namelie Baptisme where we will deale with the causes and effectes thereof referring other things that belong vnto this argument vnto the next disputation 1 BAPTISME beeing a Sacrament of the newe couenant testifying that Christ is come came in the place of Circumcision which vnder the old Testament did prefigure Christ to be manifested 2 Both of them are the same in deede yet differing in signes 3 The same is to bee saide of all types both singulare and extraordinarie of which sort was the passage through the sea vnder the cloud and also legall and ordinarie of which sort were sprincklings and diuerse washings ordayned vnder the olde Testament 4 By Baptisme beeing one of the two Sacramentes of the new Testament we vnderstand in this treatise that holie and mysticall action which is proper vnto the Christian Church and ordained for those ends wherof we will speak anone 5 The matter of Baptisme are the signes the things
that is by the lawe and the Gospel wherevnto no man can add or detract any thing without high treason against the supreame Majestie of God The Pope then and all his followers who haue presumed to impose laws vpon the consciences are condemned in this Petition 7 We desire furthermore that he would send faithfull seruants to declare this word purely and sincerely and that he would driue away all false Teachers and Prophets who go about by their owne inuentions to draw others away from the will of God 8 But in asmuch as that worde barely expounded by man would rather turne vnto our damnation then saluation for our judgement is meere contrarye vnto Gods will and our will doth turne away euen from the knowen will of God wee desire that the Lord would vouchsafe to engraffe the same in our mindes by the force and efficacie of the holie Ghost that the true light may shine in them 9 And seeing we can by no meanes fully obtaine these thinges in this world as beeing compelled to carrie about with vs the reliques of sinne euen vnto our dying day we do therefore desire that that day may come wherein Sathan sinne and death being subdued the Lord shall be all in all whence it may be easilie gathered how senssesse they are that flie this day as a fearefull thing 10 Out of all these things we may readily collect that a spirituall and not an earthly kingdome is here spoken of as also our Lord Iesus doth witnesse Iohn 18.36 because it is exercised both by GOD who is a Spirite and also vpon the conscience 11 The necessitie of this Petition doth first appeare in that Sathan seeketh nothing els but to erect the kingdom of darknes and confusion which is meere contrarie vnto this amongst men For the which cause hee is called the Prince and God of this world 12 Heere vnto is adjoyned our naturall infection together with our corrupt judgement and peruerse wil who preferre lies before the truth sinne before righteousnes earthly before spiritual most euill before good and vnjust before right thinges and in some who cannot bee subject vnto the law of God 13 But although the Deuill and wicked men do runne madde yet the Lorde doth and will exercise his gouernement as well vpon them as vppon the elect For who can bee exempted from his authoritie who hath created all thinges yet in a diuers manner For hee imbraceth the one with his eternall fauour whereas he consumeth the other in his fearefull wrath 14 And if God be properly said to beare rule when as men do willinglie submit themselues vnto him he sinneth most greeuously who vnder the pretence that GOD doth already rule both the godlie and the wicked doth not desire that the gouernement which GOD exerciseth in his Church may be daily increased and inlarged Defended by FREDERICK BILLETIVS a Low-countrey man PRINCIPLES TOVCHING THE THIRD PETITION OF THE LORDS PRAIER LXVII HAVING OPENED TWO OF THE PETItions of the Lordes Praier which doe immediatlie respect the glorie of God wee doe now come vnto the exposition of the third 1 THis Petition THY VVIL BE DONE IN EARTH AS IT IS IN HEAVEN is the third in order of those whereof we haue spoken because that no man doth obey the will of God being made known and commanded saue onely those who acknowledge God for their king 2 The summe or scope of this Petition is that the will of God may be performed vpon earth by men who know the same and loue it from their hearts as it is done by the blessed Angels in heauen 3 The aequitie of it is vnderstoode by the praeface For God is said to bee in Heauen which signifieth power and authoritie and to be our Father both in regard of the first creation of al men and also of the redemption of the regenerate whence it followeth that we being his seruants and sonnes are bound to know willingly to practise the will of our Lord and Father 4 This Petition is necessarie because our fleshe beeing bond-slaue vnto sinne and Sathan is contrary heerevnto Now the more impediments that do hinder vs to perform the will of God the more earnest ought wee to be in seeking strength to practise the same It is also necessary to the end that wee perish not but may be made Citizens of the kingdome of God which cannot be vnlesse wee obey his will not that the obedience of the same doth make vs free-men of his kingdome but in asmuch as it declareth that we haue bene made the Citizens thereof 5 The parts of this Petition as being a perfect similitude or two that which is opened and that which doth open The former containeth our prayer for the execution of Gods will the latter setteth downe a similitude which sheweth how wee desire the same to be performed here vppon earth 6 Let vs therefore diligently examine euerie worde of the Petition First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offereth it selfe which according vnto the accustomed maner of speaking amongest Christians is expressed by the worde WILL though that will bee of a more large signification then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 7 Now the word WILL doth not signifie the facultie or action of willing which in God differeth nothing from his essence but it pointeth out those thinges which GOD willeth by a Metynomie of the adjunct put for the subject 8 The things which God willeth are of two sortes For some of them are of that nature that they are good of themselues by the goodnes which God hath put into thē others of them are good by accident or for the end that God hath appointed who can bring foorth good out of euill and light out of darknes 9 Again some of those things that God willeth hath he made known vnto vs others hath he reserued to himselfe whence some of the ancients and also of the School-men made the wil of God to be in part voluntatem beneplaciti that is his free vnbounded or secret will and in part to bee voluntatem signi that is his signified written or reuealed will The Grecians call the former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For knowledge for apointment will good pleasure which containe the charges commandements doctrine reuealed vnto men concerning the will of God either generall touching all or particularly aplied vnto the calling of euery one which are briefly comprehended vnder the name of the Law and the Gospell 10 Now wee are to deale in this place with that which is called the signified will because that only is perfect obedience which is yeelded by those that haue knowledge and are willing to obey and which is concerning those things which are good of themselues and in the regard of those that doe performe them 11 Wheras THY VVIL not anothers or euery mans is added it taketh away mens traditions
may manifest the hypocrites 11 Now there are diuers and almost infinite sortes of temptations for some of them are raised within vs onelie by our owne concupiscence which afterward are augmented by Sathan others are administred vnto our concupiscence by the wonderfull delusions of Sathan Againe wee are sometimes prouoked vnto wickednes from the right hand that is by flatteries and the false resemblaunce of right and profite otherwhiles from the left that is by threats and terrors 12 And from all these doe wee desire that our God would deliuer vs by enabling vs with his strength that so dwelling vnder his protection and defence we may firmlie stand against all the assaults of Sathan 13 So the worde DELIVER doeth admonish vs of our weakenesse and ignorance For if wee were able by our owne strength to withstand temptations wee shoulde not stand in need to craue strength and aide else where This our deliuerance from sinne then is not in our selues neither doth it depend vpon our selues but onelie vppon the strength grace and mercie of God Heere are confuted both the meere Pelagians who dreame that Sathan and our corruption may be ouercome by our owne strength and also the half Pelagians the Papists who imagine a concurring togeather of nature and of grace and those also who teach that the grace of regeneration once begun is sufficient for vs to gaine the victorie 14 For wee are borne the seruants of sinne and the grace of regeneration beeing begun standeth in neede of the support of new graces to confirm the same to make it effectuall 15 Yet are not wee therefore turned into stockes that in gaining the victorie ouer Sathan we should bee vsed as dead instruments onelie seeing both to will and to do is giuen vnto vs. 16 It is not greatlie materiall whether by the worde EVILL in this place wee vnderstand the Diuell or sinne dwelling in vs. 17 To conclude we desire in this petition that we be not ouerwhelmed by anie temptation but contrariwise that leaning vpon the power of God working within vs sinne and Sathan beeing ouercome we may all our daies liue in true holinesse Defended by MATHEVV ROBERTVS of Lorraine PRINCIPLES VPON THE CONCLVSION OF THE LORDS PRAYER LXXI 1 HAuing hytherto expounded the Petitions of the Lords Praier it nowe remaineth that wee open the shutting vp of them contained in these wordes FOR THINE IS THE KINGDOME THE POVVER AND THE GLORIE FOR EVER 2 There are two thinges especiallie contained in this conclusion first the confirmation of our faith that is of the assurance which we haue that we shall be heard of God who both will and can giue vs what we aske 3 Next is set downe the end whereunto wee ought to referre all the things that we craue in this Prayer namlie to his praise and glorie 4 And this is the most sure foundation of our praiers when as we know that they are to be directed vnto GOD vnto whome all power glorie and dominion dooth appertaine 5 For if our praiers were to bee commended vnto the Lord in our owne worthinesse which is none at all there is no mortall man that durst without singular temeritie so much as open his lips much lesse present his praiers before his majestie 6 But now though we be most miserable and bare of all thinges yet can we not be destitute of sufficient trust confidence in praier seeing our Fathers kingdome power and glorie cannot be taken away from him 7 By the word KINGDOME is meant the right and authoritie to beare rule this confession then dooth attribute vnto God the most soueraigne and free rule ouer all creatures whereby he gouerneth euerie where and ouer all 8 The POVVER which is mēcioned in the second place doth point out the abilitie and power to execute this gouernment which power is so soueraigne and so mightie that nothing is able to resist the same So that God is able to giue vs all things seeing hee hath this power in his hand which is also ioyned with exceeding mercie and bountifulnesse 9 Thirdlie and lastlie by the word GLORIE is declared the praise and honour of God whereunto wee are to referre all our thoughts and deedes as to their last and final end 10 The word AMEN signifieth as much as that which we aske is sure and certainlie ratified neither is it adioyned as a portion of the praier but to the end that it may both declare the sinceare desire and affection whereby we wish to be heard in Praier and also may testifie the staiednes of our faith 11 Seeing to giue thankes then we ought to consider these three things which this short sentence of Christ doth containe First that we remember those peculiar benefits which we haue receaued at Gods hand as DAVID beeing deliuered from the danger of warre saith Thou hast deliuered mee Lord from death and from the enemie c. 12 Next that we ascribe whatsoeuer we haue obtained to haue proceeded from the meere liberalitie of God and not to anie worthinesse or merites of our owne 13 Brieflie that thereby wee may be more and more confirmed in faith and may be raised vp to the hope of receauing other yea and greater benefites from his majesty For our God is not wearie in dooing vs good 14 Vnder this forme which is euerie way most perfect we holde that there is contained whatsoeuer we ought to seek at Gods hand so that it is to be accounted for the rule of all our praiers Wherefore it is not well done of the Latine Churches in that they haue omitted this clause and end of the Lords Praier though sometimes they vse the same elswhere Defended by MATHEVV SCARRO of Geneus PRINCIPLES CONCERNING THE SACRED MINISTERIE OF THE CHVRCH VVHERE THE DOCTRINE OF the Law the Gospel are compared together LXXII 1 VVEE haue done with the true markes of the true Church that is with the truth of Gods word Sacraments and Praier nowe because that all thinges are to bee orderlie done in the Church it is meet that we set down how these things ought to bee administred 2 We hold that as the truth of al the sinceare doctrine that doeth appertaine vnto aeternall life so also the true manner of the gouernment of the Church was giuen from aboue by the holie Ghost both vnto the Fathers before the Lawe and to MOSES in the wildernesse and also vnto the Apostles And to be short that this truth touching doctrine and gouernment was most faithfullie most fullie set downe both by MOSES and also by the Apostles 3 And although from the beginning vnto the end of the world there was is and shall bee but one doctrine of saluation yet was there not alwaies one the same forme of the dispensation thereof 4 For it pleased GOD at sundrie times and in diuers maners to make the said doctrine known vnto the world according vnto the which dispensation it was also needefull to frame the forme of the ministerie thereof
bee communicated vnto no creature II Now whereas in the Scriptures and in the writing of the Fathers that is sometimes ascribed vnto the outwarde Baptisme which is properlie belonging vnto the inward or that vnto the signe which appertaineth vnto the thing signified or to the Minister which is proper vnto the holy Ghost alone this commeth to passe not because that that thing which is the onely worke of the power of God can bee any waies transferred to any other thing but that the truth of that which is signified by the Sacrament may in regard of God who promiseth be knowen to be alwaies present III They are also greatly deceiued who thinke that Baptisme was properly and chiefly ordained to the end that Christians might by that outward mark be discerned from all other people 19 Now the signes themselues haue no other force then of Sacramentall signification that is to call the thing signified not onely vnto our remembrance but also offer the same vnto vs to be receiued by faith 20 Seeing Regeneration wherof Baptisme is the pledge is onely begun in the Saints the jangling Sophisters doe greeuouslie erre who thinke that originall sinne which is the corruption of nature is altogether taken away by baptisme and that by the worke wrought that is by the verie action of Baptisme and that it is abollished from the verie same moment that Baptisme is receiued neither will they haue that fire of concupiscence which remaineth in those that are baptized to be accounted a sinne Defended by ANTHONY THYSIVS a Low-countrey man THE SECOND PART OF THE PRINCIPLES CONCERNING BAPTISME LIX WEE HAVE DISPVTED IN THE FORmer Principles touching the causes and effects of Baptism it followeth that wee deale with those things touching the same argument which wee referred vnto this Disputation 1 THe subject of Baptisme is hee who is baptized And all those are to bee baptized who in regard of likelihood are contained within the couenant of God 2 Now the infants that are the progenie of beleeuing Parents and also those who beeing of full age doe offer themselues vnto the church by making profession of their faith and yeelding their consent vnto the Doctrine therein prefessed are to be accounted within the couenant 3 We holde that they who are of full age are not to be receiued vnto baptisme before such time as they be instructed and haue yeelded a confession of their true faith together with a protestation that they will lead a better life Because for more assurance the confession of the mouth is to be required at their hands 4 Touching infants seeing our adoption doth not depend vpon our selues or vpon any outward thing but onely vpon the election of God which began to be manifested at our very conception by vertue of that couenant I will be thy God and the God of thy seed and againe I will be the God of those that feare me vnto a thousand generations And although that infants be not indued with actuall faith which is by hearing yet doe wee at this day justlie baptize as in times past they were circumcised the infants of the Saints because they are comprehended with in the couenaunt of aeternall life by meanes of the faith of their Parents 5 It maketh nothing against this point that al who are borne of faithfull Parents are not elected For if this reason might preuaile wee would hardly be drawen to admit those that are of yeares Seeing all that professe are not elected It is not our part to enquire into those secrete mysteries of God but wee may justlie presuppose that both all their children who professe Christianitie and all those also who being of full yeares doe make profession of true faith are elected vnto aeternall life 6 Whereas euery man is said to bee saued by his owne faith and not by another mans it is to be vnderstood onely of those that are of yeares and we cannot allow of the opinion concerning the actuall faith of infants But leauing vnto God his secrete judgements wee doubt not but that the faithfull Parents doe according vnto the condition of the couenant apprehend the promise both to themselues and also to their children 7 Now the Sacramental adding of the seale doth presuppose that which is sealed to be present indeed namely that the partie baptized is by likelihoode comprehended within the couenant 8 If no wel ordered Church did euer admit either Iews or Turkes being of yeares or any other the professed enemies of Christ vntill they had beene catechised and made open profession of Christianitie much lesse cann any receiue their children but with the manifest profanation of Baptisme 9 Touching Papistes wee are in some sort to thinke otherwise of them in asmuch as wee may justly presuppose that the Church doeth as yet remaine within the filthines of Poperie in respect of the elect that are in their time to be drawen out of that mire because that the seale of christianitie though defiled with many spots and staines hath continued among them in the substantiall forme thereof as also the doctrine of Christianitie in respect of the Trinity and the person of Christ And therefore we are of judgment that the children of Papistes may bee receiued vnto Baptisme if either one of the Parents do require the same or som man be present that wil promise their right bringing vp 10 It is a great error to tie saluation vnto the outward Sacramentes as though they were absolutelie necessarie therevnto which the Papistes themselues that are of anie sound judgement doe not altogeather holde And on the other side hee that despiseth the marke of the couenant is justlie guiltie of aeternall death And therefore it is not the want but the contempt of Baptisme that is damnable the which sinne as also all other may bee done away by true repentance 11 Now he cannot be accounted a contemner of Baptisme who wanted oportunitie to receiue the same lawfullie And therefore wee doe cast away these cases of necessitie and all the corruptions brought into the Church vpon this occasion as being the inuentions of men 12 The effects of Baptisme administred either vnto infants or vnto those that are of age is not to be tied vnto the verie time of the administration thereof For the seede both of the worde and also of the Sacraments lieth as it were buried in the earth as long as it pleaseth God to deferre his grace 13 Now seeing wee are baptized for our whole life after and that Christ doeth neuer cast away those that were giuen him it followeth that Baptisme is not to be itterated We doe therefore condemne Rebaptization neither can wee in this point allow of CYPRIAN and the Affricane Churches and especiallie of that false and dangerous opinion which holdeth that the remission of sins past is onely sealed by Baptisme whence it came to passe that some did very carelesly defer Baptisme vnto their last end 14 The Baptisme of IOHN and of Christ was one and the