Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.

FIRST CONCERNING GOD.

1 SEing that the whole ſumme of all wiſedome and felicitie, doth conſiſt in the true knoledge of God: it is moſt meet that all our endeuors ſhould be ſpent, in ſeeking to attain vnto that knowledge, as far as we may be capable of it.

2 Not that a full & a perfect knowledge of his Majeſtie, who is far greater, then the capacitie of men, and Angels can reach vnto, may be any waies comprehended within our vnderſtanding: but that wee ſhould bend all the powers of our ſoules and bodies, to knowe that one God, who is the author and giuer, both of ſoule and body.

3 And although humaine reaſon, bee able to affoord vs ſome proofs, wherby we may be taught, that there is a God, and but onely one: and whereby alſo his attributes, may bee in ſome ſort, made knowen vnto vs. Yet notwithſtanding, thoſe proofes are more ſure and ſtrong, yea, and altogeather the moſt vndoubted, which for this purpoſe are fetched and drawen out of Gods word: that is, out of the ſacred writings of the holie Prophets and Apoſtles, contained in the old and new Teſtament.

4 For howbeit, that the knowledge of God, which is deriued from the conſideration of his workes and power, hath many notable vſes: yet is it nothing comparable, with that light, which is gotten from the holy Scriptures; both becauſe this knowledge reuealed by the word, doth wholie flow and proceede from God him ſelfe: and alſo, in aſmuch as, God in this his written woorde, hath manifeſted, howe, and after what manner, he will be knowen, and worſhipped of men.

Now, whether there be a God or no, we are to be ſo farre from making any queſtion thereof, that wee are bound moſt firmely, with all our hearts, without all wauering and doubting, to beleeue that point.

And therfore we auouch, that the rauing madnes of all Atheiſts, who make a queſtion, whether there be a God or no, ought not ſo much to be confuted by words and reaſon, as it ought to bee cleane rooted out of the ſocietie of men by the Magiſtrat, and the ſtiffe maintainers of it, taken from amongeſt men.

For though al men by nature, as it is now corrupt, be void of the true God: neuertheleſſe, there are certaine motions and ſparks of the knowledge of God, imprinted in the mind of euery man, which cannot altogeather be put out: And as theſe motions doe teſtifie, that man was borne to worſhippe God: So vnles, a more full light bee joyned vnto them, they leaue man ſtraying and groping in the darke, and are ſmallie or nothing behoofull vnto him.

Therefore, as the knowledge, which man hath by nature, is not altogeather of no vſe vnto ſaluation: ſo is it verie farre, from being of it ſelfe, ſufficient therunto: It bereaueth them indeede of all excuſe, who quench that ſmall lighr of nature, though neuer ſo corrupt, which is left in them.

5 True it is indeed, that he who goeth beyond al bounds, can in no wiſe be defined, and that that exceeding brightnes of God, which no man can attaine vnto, cannot bee comprehended by our darknes, yet hee may be, as it were, ſhadowed out by this diſcription, and ſo wee may ſay, that God is hee who hath his beeing in himſelfe, whoſe nature is of himſelfe, inuiſible without beginning, without ending, infinite, incomprehenſible, indiuiſible, vnchangeable, no bodily ſubſtance, but a being moſt pure, moſt ſimple, and euery way moſt perfect, wiſe, mightie, good, iuſt, mercifull, free, who hath created all things of nothing, &c.

And therfore, we do deteſt the multitude of Gods, acknoledged, among the Gentils, the groſnes of the Heretiks ſo called, becauſe they held God, to haue a body and members like a man. Anthropomorphites, the furie of the Manichaeis, and all ſuch like. And here it is to be obſerued, that thoſe things which are attributed vnto God, by the former Epithites and attributes, are not to betaken, as qualities inhaerent in him: for we are to knowe, that there is nothing in God, which is not God himſelfe.

6 As where it is ſayd, that God is iuſt, good, merciful, &c. That is ſo to bee vnderſtood, as if hee were ſaid to be iuſtice, goodnes, and mercy it ſelfe.

And therefore, although that when we ſpeake of God, we muſt not conceiue of him, as hauing any liknes or affinitie with the nature of man, or of any creature: yet ſuch is the excellencie of the Lorde, and mans weaknes, that when wee ſpeake of his Majeſty, we are enforced to vſe borrowed ſpeaches from creatures. And herein hee is ſo far from diſliking of vs, that he himſelfe, deſcending, as it were, into our capacitie, doth euery where thus ſpeake of himſelfe,

Defended by SAMVEL AVIENVS of Berne.

THE SECOND SORT OF PRINCIPLES, CONCERNING THE HOLY AND VNSEARCHABLE TRINITIE.

1 THat knowledge of God, which we attaine vnto, by his written word, doth far ſurpas al that, whatſoeuer it be, whereunto the light of nature, doth or can lead vs.

2 For, that God is one in ſubſtance, and three in perſons, is no where els to bee learned, ſaue onely out of the worde. The truth of which Doctrine, it ſetteth downe moſt clearlie and vndoubtedly, but ſo as it leaueth the reaſon thereof, as a matter altogeather vnſearchable, and a myſterie, not to bee ſought out by humain arguments, but to be reuerenced and embraced by faith onely.

3 Theſe words, Trinitie, Eſſence, or Subſtance, Perſon, and Coeſſentiall, though they bee not in expreſſe ſyllables (the word Heb. 1.3 Perſon onely excepted) to be found in the Canonicall Scriptures; yet notwithſtanding, they were not without juſt cauſes, brought into vſe, by the godly auncient Fathers; neither are they to be rejected, as adding any thing vnto the word, but rather, to bee ſtill profitablie, and wholſomelie retained in the Church.

4 By the word TRINITY, we vnderſtand the nōber of the perſons, contained in the diuine eſſence, which is one onely.

5 By 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 〈 in non-Latin alphabet 〉 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 Coll, 1, 15 Image, the 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 〈 in non-Latin alphabet 〉 , 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 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 MO • NES of Niuerſe.

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, and knowen onely vnto God, which we may call 〈 in non-Latin alphabet 〉 ,His vnchangeable purpoſe. or els as farre, as he is made known vnto men, either by commanding, or forbidding in the deuine ſcriptures, and ſpeciallie in his lawe, or otherwiſe by permitting, and working in the creatures.

4 For although the eſſence of God, and therefore alſo his wil be moſt ſimple; yet we deny not the ſame to be manifold, both in reſpect of the things which, and of the maner howe it willeth thoſe things to be.

5 But looke howe that vnchaungeable decree of his, is ſuch, as it cannot but be done, will we, nill wee; euen ſo, that wil of his, which the Morall law doth lay open, is not alwaies fulfilled: for the reprobate doe purpoſely repugne the ſame, and the elect, by reaſon of the corruption of their nature, (which with griefe they acknowledge) cannot fullie obey it.

6 Further, ſeing there is nothing either greater or higher then God, wee account it vnlawfull, to ſeeke any cauſe of his will, either out of him, or aboue him, and ſo we holde his goodnes to bee the cauſe of all thinges, that hee will haue done.

Wherevpon we doe juſtlie condemne the olde PELLAGIANS, and the halfe PELLAGIANS of our age, to wit, the Papiſts; who bable, that God was moued to decree what ſhould be the end of reaſonable creatures, by the foreknowledge he had, either of their faith, or of their workes.

7 Thoſe things which God willeth concerning himſelfe, he cannot but will them: but as for ſuch things as he willeth concerning others; them he willeth freelie: yet ſo, as ſome of them doe neceſſarilie come to paſſe and worke: others, as it falleth out, of their own accord.

And ſeeing it is the cauſe of all thinges, wee beleeue, that both good and euill, doe come to paſſe at the appointment thereof, in ſuch ſort, as whereas God is moſt good; ſo his will is moſt vpright, and the rule of all juſtice, ſo as it can not command any thing that is euill.

Now although in Chriſt God and man, there be a double will; his diuine will is yet ſo immutable, as it cannot will any new thing; but whatſoeuer it willeth, the ſame it willed from aeternitie; neither dooth it repent him of any thing hee hath done, ſeeing he is God indeed, and from all aeternitie.

Defended by FRANCIS BYF • ETIVS of Langres.

THE SECOND SORT OF PRINCIPLES CONCERNING GODS PROVIDENCE.

I GOds prouidence wee make to bee, that aeternal way and manner, whereby God doth conſerue, gouerne and direct vnto their certaine endes, the thinges which hee hath wonderfully created: So that the ſaid prouidence vnceſſantly working, by a perpetuall and an immutable diſpoſition and adminiſtration of all thinges, neither fainting, nor wearying, and beeing of it ſelfe immutable, doth mooue all things that haue being.

II For God doth ſo reſpect al creatures in generall, as he doth prouide for them al in ſpecial, euen vnto the meaneſt particular, which he careth for, cheriſheth and gouerneth, euery where laying before vs in them, his wiſedome, goodnes, and power: So that all thinges, both in heauen and earth, are ſo brought to paſſe at his appointment; as he alwaies doth applie his hand vnto them, vntill that which he hath moſt wiſely purpoſed, be moſt powerfully finiſhed.

III As he alone doth ordaine all things; ſo he alone doth worke all things; though not alwaies without ſecond cauſes, which hee ſo vſeth; as hee doeth not idlie impoſe vpon them the burthen of effecting, that which he hath once decreed, (as many thinges are doone in the names of Kings and Princes, and ſaid to bee wrought at their commandement, which yet, becauſe they are doone by other officers, they skant knowe, either how, or by what meanes they are brought to paſſe) but doth vnceſſauntlie, without any diſcontinuance, worke & bring to paſſe, by a determinate appointment, & vnto their right ends; al things, euen the leaſt matters: doing juſtlie, euen when he vſeth moſt euill inſtruments; to be ſhort, he continuallie worketh all in all things.

1 Wherefore, we do condemne all vngodlie Epicures, who dreame of a certaine idle and daintie GOD, that neither regardeth his owne, nor yet other mens affaires: who alſo thinke, that all thinges are turned and rolled by the blind power of Fortune; and doe account the aeternall puniſhments of the wicked, and thoſe bleſſed ioyes, afrer this miſerable life, for no better, then toyes and fables. 2 Wee deteſt thoſe Sacrilegious men alſo, who make a ſubalternall or ſecond prouidēce, that is; do attribute vnto the true God a generall kinde of prouidence, whereas they aſcribe vnto Saints or falſe Gods, a more ſpeciall: whence it came, that blind gentiliſme did fain certain lieftenāt Gods. 3 Thoſe alſo, who faine a linking together of cauſes, & that there is a fatall deſtenie of things. 4 Thoſe that affirme heauenlie affaires, to be gouerned by God; and earthly things to be diſpoſed, by the vertue, influence, and conſtellations of the Stars. 5 Thoſe, who make Gods prouidence, to bee onely a bare knowledge of things, for they deuide between God & men, whereas they will haue men and their affaires to bee guided by the power, but not by the appointment of God.

IIII Now, though nothing cā be done, but by the decree of God, which can neuer bee deceaued; yet ſecond cauſes do worke according vnto their own nature: & therfore, although the minds & the wils of al men, do bend themſelfs thither; whereſoeuer the Lorde, as it were, the Ship-maiſter doth moue them; yet is it our owne fault, that we do euil, and ſo the cauſe and the matter of our deſtruction is in our ſelues, ſo that the authors of wickednes, are vnexcuſeable.

V Gods prouidence therefore, being abſent from nothing that is done, but vprightlie gouerning, ruling, moouing, and conuaying, whereto it liſteth, the judgements, wils, endeuours, enterpriſes, and actions of all men, both good and bad; and further ſending vppon vs, by his moſt wiſe and iuſt counſaile, (though wee often cannot ſee it) whatſoeuer befalleth vs in this life, bee they proſperitie or aduerſitie, can by no meanes bee fruſtrated, of the effectes which it hath purpoſed.

Defended by IOHN CORNELIVS, of prouence in France.

THE ELEVENTH SORT OF PRINCIPLES CONCERNING GODS ETERNALL PREDESTINATION.

NOW THAT WE HAVE SPOKEN OF GODS Prouidence: it followeth that we deale of Praedeſtination.

1 FIrſt in generall, Praedeſtination is that aeternal and immouable decree of GOD, whereby, as it pleaſed his Majeſtie; he hath decreed all things, both vniuerſallie and particularlie; and alſo doth effect them by the cauſes created in like ſort, & appointed by him, as he thoght good to the laying open of his owne glory.

2 Secondlie, applying this decree in ſpeciall vnto mankind. Wee call Praedeſtination, that aeternall decree (ſuch as we haue alreadie ſpoken of:) whereby, he hath immutably purpoſed from all aeternity, by ſauing ſome in his great mercie, and by damning others in his moſt juſt ſeueritie, to manifeſt himſelfe, what he is indeed by his effects; namely, that he is moſt mercifull and moſt juſt.

3 Among thoſe ſecond cauſes, as farre as they concern mankind; whom properlie this diſcourſe reſpecteth; we are to conſider two, vz. the vnderſtanding, and the will, as the ſpring of the actions of men.

4 It behooued God, being in time to execute the purpoſe of this aeternall Praedeſtination, otherwiſe hee ſhould bee the authour of ſinne (which cannot be) to create man good; that is, ſuch, as both the judgement of his vnderſtanding, could well and vprightlie ſee into the things laid before him, and vprightly judge of them, and alſo the deſire of his will ſhould be juſt, and euery way euen.

5 It behoued alſo, that this man ſhould be indued with a free and a voluntarie power, to mooue himſelfe, to the end, that this power ſhould be a forcible and a ſelfe-moouing beginning of the actions of man.

6 It behooued this man alſo to haue abilitie, if hee wold, to fall from this vprightnes and goodnes, that a way might be opened, both vnto the mercie, and the juſtice of God.

7 It is ſo far then, that God bereaued our firſt Parents of the liberty of humaine will, & the voluntarie inclination to be caried both waies, that on the other ſide he made no alteration in the ſame: Otherwiſe, as God was the Author; ſo he might be accounted the deſtroyer thereof.

8 For the aeternall purpoſe of God, doth impoſe no other neceſsity vpon the euents, which he hath determined, then ſuch as hee will haue ſecond cauſes, to be mooued according vnto their owne nature: whence it followeth, that it doth not take away the contingencie or voluntarines of mans will, as ſhall be diſcuſſed more fullie, God willing, in the diſcourſe concerning the nature of man.

9 Thoſe two therefore, who were the firſt of all mankind, althogh in regard of that which was to come to pas, they fell not without the vnchaungeable appointment of God; yet in reſpect of the cauſe inhaerent in them, and the proper beginning of their actions, they fell contingentlie, not by conſtraint, but willinglie, and altogeather by a voluntarie inward motion; both in reſpect of the vnderſtanding, who blinded, and of the will who depraued it ſelfe.

10 Therfore, we do retaine theſe Scholaſticall diſtinctions of neceſsitie and compulſion, of naturall and voluntarie, of abſolute and conditionall, of enforced and enſuing neceſsitie, as true and profitable.

11 This fall brought with it, that which was conuaied vnto all men, as GOD had threatned; to wit, the bondage of darknes in the whole mind, & of rebellion againſt God, in the whole will of man.

12 And althogh, the liberty of making choiſe between good and euill; but not betweene euill and euill, be nowe altogeather loſt, yet there remaine ſtill, both in the vnderſtanding, and alſo in the will, though ſeruaunts vnto ſinne, certaine voluntarie motions.

13 Out of this bondage, God, who is bound vnto no man, doth, when he thinketh good, call & enlighten thoſe whome according vnto his aeternall fore-appointed election in Chriſt, it pleaſed him of his meere mercie, to chuſe, and hauing beſtowed faith vppon them, and regenerated them, hee freelie iuſtifieth them in the ſame Chriſt; meaning one day to lay open, in them being glorified, the great glorie of his great and vnſpeakeable mercie.

14 We doe condemne therefore all thoſe, who appoint the foreſight and foreknowledge, either of faith or works, as a praeexiſtent or foregoing cauſe of election, which was fore-ordained from aeternitie: neither do we teach, that anie man was elected; becauſe he ſhould either beleeue, or doe well; but contrariwiſe, that they therefore are indued with faith, who doe beleeue; and that they labour to doe well, who are carefull of good workes; becauſe that God of his meere free goodnes, did appoint them vnto ſaluation; and therfore to haue faith in Chriſt, and the true fruits of faith.

15 The certaintie of this Election, is not to bee fetched from that aeternall decree, known onelie vnto God; nor yet from a generall calling, but from the gifts inhaerent in vs, and the effects proper vnto the elect; that is, from the good motions of the vnderſtanding and the will, we muſt fetch the gift of true regeneration, peculiar onely vnto the elect; and from Regeneration, we muſt gather that vnrepentant gift of imputed righteouſnes: From hence againe, by our effectual calling, we muſt ariſe to the full aſſurance of faith, and the teſtimony of the Spirit of adoption in vs, and from thence laſt of all; we are by little and little, to climbe higher & higher, vnto the full aſſurance of our free aeternall Praedeſtination in Chriſt, which is joyned with continuall praier, hearing of Gods word, and perſeuerance in well doing.

16 Now all thoſe, whome it pleaſeth the ſame GOD, who is debter vnto no man, in juſtice to leaue in their own corruption; either altogeather not called, or called; but without the opening of the heart, and worthelie to deliuer vp vnto Sathan, and their owne concupiſcence; being ſuch alſo, as wilfully and willinglie harden themſelues; will hee one day, according vnto his aeternall Praedeſtination, adjudge togeather with Sathan vnto aeternall puniſhments, laying open in their iuſt deſtruction, the glorie of his great and moſt iuſt hatred againſt euill.

17 The manifeſting of this decree of Reprobation, is to be left vnto God, vnleſſe it be apparant in any, that they haue ſinned againſt the holie Ghoſt, as in times paſt, it was with IVLIAN the Apoſtata. The cauſe, why wee are not to determine of Rebrobation, from the effects of Sathan and our corruption (that ſinne againſt the holie Ghoſt onelie excepted) as wee are to gather our Election from the working of the holie Spirite in vs, is this: Euen becauſe it hath pleaſed our mercifull GOD, to ſhew that ſome, yea of the greateſt ſinners, at their very laſt gaſp, were of the number of his elect, by beſtowing forgiuenes of ſins vpon them by his extraordinary fauour, as it fell out with the theefe that hung vpon the Croſſe.

18 Thoſe therefore, who holde on the waye of deſtruction, are ſo to bee tolde of their dutie, as leauing vnto God the ſecrets of his judgements, we are not to diſpaire of anie mans ſaluation. For it is a true conſequence indeed to ſay; I beleeue, as it appeareth by the effects: therfore I am elected and appointed vnto ſaluation: But it is no neceſſarie conſequent to ſay: I do not beleeue, and I tread the path of deſtruction, therefore I am a reprobate, and appointed to damnation. For he that beleeueth not to day, may bee endued with faith to morrow. But thus rather we are to make a true concluſion. I do neither beleeue the Goſpell, nor labour to beleeue, but continue in the way of deſtruction. Wherefore, except I betake mee vnto an other courſe, I ſhall periſh. And therfore I wil enter vnto an other way, which God laieth before mee. And theſe are the cogitations, which all paſtors are bound by duty with great care to lay before their wandring ſheepe.

19 God therfore in appointing ſome of free-gift vnto ſaluation, and others vnto juſt condemnation; is neither author of ſinne, nor reſpecter of perſons: but thereby ſheweth himſelf to be the true God in deed.

Defended by RAPHAEL EGLINE of Tigurine.

PRINCIPLES CONCERNING THE CREATION OF ALL THINGS, AND THEIR DIVISION. XII.

WE HAVE DONE WITH GODS PROVIdence and Praedeſtination: nowe wee are to entreat of the works of God, (wherby he doth as it were make him ſelfe viſible vnto vs,) that is, concerning the creation of all things, and their diſtinction.

1 CReatiō is the external work of God, fore-known and decreed by him of his vnſpeakeable goodnes from aeternitie: whereby, vnto the glorie of his Name, he did create of nothing, all things that are without him: that is; all things that haue a ſubſtance different from his eſſence.

2 The alone ſoueraigne cauſe therefore of the world, and all things that haue being therein, is God: who made all things, not after the manner of men, but without all labour: and alſo without the worke, help, and ſeruice of anie other, but by his word alone; that is, by his Sonne, through the power of the holie Ghoſt. For the workes of the Trinitie, are vnſeparable.

3 Neither did he frame all thoſe things of anie fore-being ſtuffe or matter, but euen of nothing; that is, from that which was not, by his word alone he gaue being, vnto all things that are.

Thoſe Philoſophers therefore doe erre, who held, that the world was aeternall; and thoſe alſo who deemed it, to haue bene made and formed of moates by chance, together with theſe who taught, this viſible worlde to haue bene framed by ſome other then by God. In which error was CERINTHVS, CARPOCRATES, the ARCHONTIANES, and others, who attributed the work of the creation, only vnto certain vertues and powers.

4 The chiefe end of the creation is, that there ſhould be ſome, who ſhould enjoy the louing kindnes of God, in the true taſt thereof, and glorifie his Majeſtie for euer.

To this end were Angels and men created. A ſecundary end of the creation is, that all other creatures ſhoulde together ſet foorth the glorie of God, and ſerue to the vſe of man.

5 Now, although by the order of nature, from one, as far as it is one, there can proceed but one: and that God of all other things, is moſt ſingle and but one: yet the infinite varietie of things, proceedeth from the ſame wiſedome of God, from whence their creation and gouernement doth depend. For he worketh not according to the courſe of nature, but doth whatſoeuer he will, aboue all nature, moſt freelie and voluntarilie. Yet, in that inaequalitie of things, there appeareth greateſt aequalitie: yea, & the diuerſitie of things, appeere to be but one, in reſpect that whatſoeuer hee hath created, are referred vnto that generall kind of the beeing of things, which is but one.

6 The eſſentiall diuiſion of things, is from their matter and their forme: in which reſpect, ſome things are viſible, as all ſimple & mixt bodies, either without life and breath, or enjoying both: Some alſo are inuiſible; as Angels, & the ſoules of men, whoſe effectes are manifeſt; though both their Materiall and Formall cauſes, as alſo other circumſtances of the time and place, wherein they were created, be obſcure, and in ſome ſort vnknowen vnto vs.

7 Now all theſe things, which God created, could not but be good, ſeing he himſelfe is moſt good; for they were created of him exceedinglie good, and moſt pure without all corruption; hauing nothing in them, which did not declare the omnipotencie, and the exceeding goodnes of the Creator. In this originall integritie, men and euill Angels, might haue ſtill continued, if they had woulde; and men might haue conuayed the ſame vnto their poſteritie: In ſtead whereof; God, for the ſinne of man, did curſe the inferiour Creatures, which he had created for mans ſake.

8 As concerning Euill: it is not anie thing created or hauing beeing, but onelie ſignifieth the meere abſence of the good, that ought to be preſent; neither is it in the ſubjects as an accident, but as Priuation oppoſite vnto good; rather expelling the ſame, then hauing beeing in it ſelfe.

9 And although it doth marre that, which otherwiſe is good in it ſelfe; yet is it by accident, the cauſe of good: That the degrees of thinges created may appeare, which haue their ſtate, according as they haue the greater, or leſſe good in them. So vnto the good of all things in generall, Euill ſeemed to bee in ſome ſort neceſſary. And ſo AVGVSTINE ſaith; that God was the Author of good, and the ordainer of euill.

10 Nowe, ſeeing that Euill is not any thing, that hath being in nature: it followeth, that there can be no extream ſoueraigne Euill, ſaue onely as far as euill is altogether departed from that, which is the chiefe, and the ſoueraigne good, which onelie is God alone, bleſſed and mightie aboue all.

Wee doe therefore condemne, the MARCIONITES, the MANICHAEES and others; who haue taught, that there was two beginnings, the one contrary vnto the other; that is, two Gods, the one good, of whome the inuiſible, ſpiritual, and good Creatures haue had their beginning. The other euill; from whence all viſible, corporall, and corrupt things haue iſſued: whereas indeed all things are good, in regard of their beeing, and the euill that is in them, hath proceeded from the corruption and defect of their being.

Defended by IOHN HENRIE SVVYTZER, of Tygurine.

PRINCIPLES CONCERNING GOOD AND EVILL SPIRITS. XIII.

CONCERNING THE CREATION OF AL things in generall, we haue alreadie ſpoken: now it followeth, that we deale of the thinges created in particular, and firſt of ſpirituall ſubſtaunces, as beeing the Creatures, that draw neereſt vnto the nature of God.

1 SPirits then are ſubſtances, created of nothing without bodies, and inviſible; yet finite in regard of the proprietie of their nature; good indeed, but ſo, as they wer created by God, of a changeable goodnes. Of this ſort, are thoſe which we call Angels, and the ſoules of men.

2 All Angels were at the firſt created good, and endued with an vnderſtanding of moſt ſurpaſsing excellencie; and being of nature moſt ſimple next vnto God; they were al at once created in the beginning, & not to take encreaſe by any propagation.

3 The name of Angels, is attributed to thoſe Spirits, to declare their office; namelie, that they are, as it were, the meſſengers and officers of God; eſpeciallie thoſe of them, that continued in the truth: of whom we will ſpeake in the firſt place.

4 The names of thoſe, doe partlie ſhewe the excellencie of their nature, as when they are called, SERAPHIM and CHERVBIM, and partlie declare, the dignitie of their ſeruice wherevnto they are ſent; of which ſort, are the names of MICHAEL, GABRIEL, RAPHAEL, ſpoken of in the Scriptures.

The like names of Angels, mencioned in the bookes of CABALISTS and PAGANS, wee holde to bee counterfeit.

5 And as for the diſputation cōcerning their degrees, that of all other things is moſt vaine, and ſo is the queſtion concerning the time of their creation: ſeeing that the lord hath not opened this miſterie vnto vs.

6 Of theſe Angells, ſome thorough Gods grace, haue continued in the truth, that is, in that bleſſed and permanent ſtate wherein they were created, attending as diligent ſeruants vpon God, that they might be readie, to execute his commandements, both for the furthering of the ſaluation of the Saints, & alſo for the execution of the juſt judgments of God.

7 In the performing of theſe commaundements, they haue often times appeared trulie viſible, and palpable, by taking vpon them the ſhape of a man, or ſome other form, being for a ſet time, clad with true bodies, to bring to pas bodily actions: It being the will of God, that they ſhould thus far frame themſelues vnto the capacitie of men. But whence they tooke theſe bodies, and whether they faſhioned them vnto themſelues, with all ſuch like points as are laied vp onely in the ſecret counſell of God; we hold it vnlawfull for vs to ſearch.

8 Now the reſt of the Angels, the number whereof, are alſo exceedinglie manie, wilfullie and willinglie changing themſelues, and departing from the truth, hee being their guide and Captaine, as it were, who is peculiarlie named Sathan, (that is, the aduerſarie of God) and the Deuill, are by the juſt judgemēt of God, of thoſe that were moſt good become moſt euil; but not bereaued of vnderſtanding and judgement: Wherefore alſo they are called by a Greeke name, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , that is, endued with knoweledge. And for this their ſinne, they are juſtly adjudged by the Lord, vnto aeternall torment, without any hope of mercie.

9 And although, theſe wicked Angels, do with all their might, reſiſt God; yet are they wholie ſubject vnto his gouernement and power; the Lord vſing their wickednes and malice; partly, to chaſtice his owne, and partlie, to execute his judgementes againſt the enemies of his name; in ſuch ſort, as hee turneth their wicked endeuours, and purpoſes, vnto the cleane contrarie part, euen vnto the ſaluation of his children, and to his own glory.

The Lord then in ſuch ſort, doth vſe them, as inſtruments (though euill) that are at his commaundement, but ſo, as they can neuer be properly called the ſeruants of God, becauſe their worke is alwaies euil; although he bringeth his good worke to paſſe by their meanes.

10 Theſe, as alſo their Prince, who from the beginning was a murtherer, as far as in them lieth, doe deſire the deſtruction of men both bodie and ſoule.

11 Their operations alſo are wonderfull, when God giueth them power to hurt: In ſo much, that after a ſort, they may ſeeme to worke miracles.

12 But if we cal thoſe miracles, which are done againſt all order of nature, the Deuils can worke no ſuch: no, nor yet anie of the good Angels; Becauſe, this is onlie the proper power of God, which can in no wiſe be communicated with any Creature. The miracles therefore, which ſeeme to be wrought by Deuils, are either meere deluſions, or els, wrought by the ſecret operation of nature, (which is better known vnto them, being euill Spirits, then to any men) and therefore, they haue but the ſhew of miracles.

13 Theſe euill Angels alſo, ſeeme to foretell thinges to come: in which reſpecte, they haue long ſince, bewitched men, and depraued the true worſhip of God, as farre as in them lay. But to ſpeake properlie; they cannot foretel any thing to come, becauſe, this alſo is the peculiar worke of God onely.

14 Nowe, howe they are able to worke in the hearts of men, and to ſturre vp their thoughts, that is; whether they alwaies do the ſame, by the meanes of ſome thing laied before man, or without anie object, wee thinke it to be a curious queſtion, and it may be ſuch, as men cannot diſſolue. But our part is, that wee bee very carefull to enarme our ſelues againſt theſe temptations, with all our might, by continuall praiers.

15 But we affirme out of the word of God, that the deuils are diſperſed through all parts of the worlde, both aboue and beneath, doing all the euill they can, euen vntill, that Sathan and his Angels, togeather with all curſed reprobates be caſt into hel, there to be tormented with eternall fire.

We doe therefore condemne the MANICHAES, and the PRISCILLIANISTS, who defended that the Diuels were euill by nature, and created ſuch at the firſt, by a certaine euill God: the SADVCES alſo, who together with that HERMES TRESMEGISTVS vtterly denied that there were anie angels: And ORIGEN likewiſe, who with PLATO affirmed, that thoſe ſpirituall minds, as often as they offended, were fallen and thruſt into bodies: APELLES the heretick alſo, who ſaid, that the bodies which the Angels tooke vpon them, were neuer created: and LACTANTIVS FIRMIANVS, who dreamed that Angels were not preſentlie at the beginning of the world, appointed to guide and protect man: In ſumme, wee condemne all thoſe, who either make them coaeternall with God, or attribute vnto them, the worke of the Creation, as did SIMON MAGVS, CERINTHVS, SATVRNINIVS, and CARPOCRATES.

Defended by IOHN IAMES COLER of Tigurine.

PRINCIPLES CONCERNING MAN. XII.

1 SEing that man is the moſt excellent of all the viſible workes of God: for whoſe cauſe next vnto Gods, all other things were created: we holde it a matter belonging vnto a Diuine, to entreat of the nature of Man.

2 Man is neither the bodie, nor the ſoule, ſeuerallie conſidered, but compoſed of both, that is, of ſoule and bodie joined together by a moſt ſtraight, and moſt louing band.

3 The truth of Gods worde doeth witnes, that there was but one man created at the firſt, who was to bee the originall of all other men. And ſo, all thoſe that proceded from him, ſhould be tyed together by a common bond of blood. Wee doe then reject the opinion of ſuch Philoſophers, as haue denied, one certaine man to haue had his beginning firſt of all other.

4 The bodie of that firſt man, was formed by God of the duſt of the earth: that is, as wee interprete it, of the foure elements: that it ſhould not be a graue of the ſoule, as PLATO thought, but a moſt excellent and a moſt meete inſtrument to performe the faculties of the minde.

5 Now in reſpect that this bodie was made of qualities repugnant one to the other, it was mortall in the firſt creation of it, (for repugnancie or diſcord, is the authour of diſſolution:) yet by the appointment of God, it was made immortall, that it ſhould be the habitation of the immortall ſoule: but after the entrance of ſinne into the worlde, it returned vnto the former neceſsitie of mortality.

The PELAGIANS therefore do erre, in holding that the bodies of men, were naturallie ſubject vnto death: and in attributing the cauſe of death, to be onely the diſcord of the contrary qualities.

Other points that belong vnto the frame and beautie of mans body, we leaue to be diſcuſſed by naturall Philoſophers and phiſitians. As alſo manie things that they teach concerning the powers of the ſoule: becaus we think it meet that we containe our ſelues within the bonds of diuinitie. And now we will ſpeak of the eſſence of the ſoule.

6 The eſſence of the ſoule can ſcarce be knowne: for it is not to bee perceaued by the inſtrument of any the ſenſes of our bodies: yet by the faculties and operations of it, it doth in a ſort open it ſelfe vnto vs. And therefore it is vſuallie deſcribed and pointed out, after this plaine maner.

7 The ſoule of man is an eſſence, created according vnto the image of God, infuſed into the bodie: that man cō ſiſting both of bodie and ſoule, ſhould be capable to know and glorifie God.

8 The ſoule of man is properlie & trulie called a ſoule, for that facultie which is in beaſts and plants, is by reaſon of the ſcarcity of words ſo called of the Latines. For ſeeing the ſame doth not ſubſiſt of it ſelf, & that it is nothing els, but a power aryſing out of the properties of the matter & forme; it ſcant retaineth the name of a being, much leſſe deſerueth to be called a ſoule.

9 The ſoule of man is of a ſpirituall and not of a bodily nature, ſubſiſting by it ſelfe: not vnaduiſedlie made of moates, not a fire, or anie other of the foure elementes, or yet anie thing compact of the elementes, not any number, not an harmony, not any facultie brought forth out of the matter: brieflie, not anie part, cut as it were, out of the Deitie: but wiſelie created of nothing after a manner vnknowne vnto vs, by God who woorketh moſt freely.

10 Now although it hath a beginning, yet doeth it remain immortal, not onlie becauſe of it owne ſubſtance, it is vncompounded, and voide of al contrarieties and bodilie accidents: but eſpeciallie in aſmuch as it is ſo created of God, that of it ſelfe, it can liue, exiſt, and continue for euer. And it doth rather afforde life vnto the bodie, than deriue it from the ſame. The which wee doe beleeue, in aſmuch as it is proued vnto vs by the moſt ſure teſtimonies of the holy ſcriptures, rather then becauſe it is demonſtrated by philoſophicall reaſons.

Wee condemne therefore, the MANICHAEES, GNOSTICKES, and PRISCILLIANISTS, who haue ſaid that the ſoule was of a double nature, whereof the one was from a good beginning, vz. a good God. The other from an euill. The SELEVCIANES, HERMINIANES, PROCLIANES, who held that the ſoule was not made by God, but by Angels. The LVCIFERIANES and TERTVLLIANISTS, who were of opinion, that it was a bodilie ſubſtance, and ſuch as could fall off, or be ſhelled from the bodie, and remooue from one bodie to an other. The ARABIANES, and the NAZARITES who thought it mortall: the ORIGENISTS, who judged that all ſoules ſhoulde aeternallye liue in heauen, and the APOLLINARISTS, whoſe opinion was, that one ſoule was begotten of another.

11 Neither is the ſoule of the ſame nature and ſort, that the Angels are, as ORIGEN thought: who made onlie an accidentall and not a ſubſtantiall difference between Angels, and the ſoules of men. Now, that eſſentiall difference although it cannot be eaſilie knowne, is yet in ſome ſort perceaued by this adjunct, vz. that Angels can not be ordinarilie joined vnto bodies, wheras the ſoules may. Now the ſoule is alſo not onelie the firſt mouer of the bodie, but euen the verie cheef and eſpeciall forme of a man, whereby firſt of all and of it ſelfe, A man is that which hee is, and for whoſe cauſe, the bodie is ſo framed as it is: to the ende, that a moſt honorable lodging ſhould be prepared for a moſt honorable ghueſt.

12 The ſoules of all men are not one as THEMISTIVS and the followers of AVERROIS thought, but of euerie particuler man, there is a perticular ſoule, which can (as naked and bare formes) conſiſt and remaine, when they are ſeuered from the bodie, as in deed they do for a time, when as they being out of the bodie, do expect the aeternall and indiſſoluble conjunction, that they are to haue with the ſame.

13 And ſeing that the form of euerie thing, doth not onlie make vp the whole, but alſo euery part thereof, and no part can effect the office thereof, except the forme bee preſent, and ſeeing when the ſame departeth, it ceaſeth from doing: wee do defend that common opinion out of AVGVSTINE, vz. that the ſoule is whollie in the whole, and whollie in euery part. Although there be this diuerſitie of the being of it in the whole and in the partes, as that it is firſt and of it ſelfe in the whole, whereas it is in the parts, but after a ſecondarie manner.

Defended by IOHN CASTOLL of Geneua.

PRINCIPLES CONCERNING THE FACVLTIES OF THE SOVLE OF MAN. XV.

HAVING SET DOWN WHAT WE ARE to beleeue according vnto the Scriptures, concerning the eſſence of the ſoule of man: nowe wee are to entreate of the powers thereof.

1 GOD alone is a moſt ſimple, and a moſt meere beeing. And therefore, although the eſſence of the ſoule be a ſpirituall and no bodilie ſubſtance, yet it is endued with faculties agreeable vnto the nature of it, which, by their owne ſpirituall manner are inhaerent in the eſſence thereof, as in their ſubject.

We do not therefore allow the opinion of the PERIPATETICKS, who taught that the faculties of the ſoule, doth not differ from the eſſence of it in deed, but after a ſort.

2 And although the very eſſence and ſubſtance of the ſoule, doeth by the grace of God, continue without all change and alteration: yet the powers thereof, were created of a changeable nature.

3 Now as man was created in one of his parts like vnto all other liuing creatures, aſwell in regarde of the ſubſtance of their bodies, as of their naturall life, (though in a far more excellent ſtate.) So it behoued, that that other part of his, ſhould bee endued with faculties meet for the preſeruation of the naturall life of his ſaid bodie, namely; with the faculties of nouriſhing, and the power of outward ſenſes: whereof, whatſoeuer might be farther ſpoken, wee leaue vnto Phiſitians and naturall Philoſophers.

4 The other faculties are proper vnto the ſoule of man, for the ſpirituall and immortall excellencie whereof, it is alſo (and not only for the very eſſence of the ſoule) trulie ſaid to be created according to the image of God.

5 Yet in aſmuch as the ſoule, in bringing forth the effects of theſe proper qualities, doeth vſe the inſtrument of the bodie, whereunto it is perſonallie vnited: in this reſpect alſo, man (wholie conſidered but not in part) may be truly held to be created after the image of God.

We do condemne therfore the dotage of the ANTHROPOMORPHITES, who placing the image of God in the very bodie of man, did therefore dreame, that God was a bodilie ſubſtance: as alſo the madnes of OSIANDER, who referred the ſame vnto the incarnation of the world.

6 Theſe faculties we holde to bee two, the vnderſtanding, (which is alſo called the minde) and the will, or as ſometimes they are called in the holie Scriptures, the ſpirite and the ſoule taken in a more narrow ſignification.

7 This Image conſidered, theſe two faculties is expreſſed of PAVL, by the names of righteouſnes and true holines, whereby hee declareth the agreement which it had with the patterne, according vnto which it was created: A wonderfull light being powred into the facultie of vnderſtanding, whereby it was endued with a moſt cleare knowledge (and ſuch as was obſcured by no darknes,) of the true God, and his diuine will: And an inward force being ingraffed into the will, whereby it was able to ſtirre vp it ſelf by holy motions, without all ſhew of reſiſtance vnto that end, for the which man was created: the bodie, to be ſhort, beeing framed in a moſt wonderfull decent ſort, to yeeld obedience moſt redily, and without all weariſomnes vnto the ſoule when it moued the ſame.

8 Vnto this agreeablenes of man with God, and to the agreement and proportion that all the partes of man, had among them ſelues, was adjoined (as it were another ſhining brightnes of the diuine Maieſtie) the dominion of all the inferiour creatures granted vnto man: that by this meanes alſo, man might ſhine here beneath, as a preſident of the majeſtie and glory of God.

9 To the execution of this gouernment, there was giuen vnto man, an exact knowledge (not gotten by labour and vſe, but naturallie ingraffed in him) both of the natures of all things, that he was to gouerne: and alſo of the beſt way to rule them. Wherunto of the contrary ſide, the good and right diſpoſition and inclination, which all the creatures, that were vnder mans gouernment had to obey man, was anſwerable: the which harmony and agreement of the whole world, MOSES doth expreſſe by the name of the goodnes, that was in euery creature.

Defended by IOHN FLORIDES of Augiers.

PRINCIPLES CONCERNING FREE-WILL. XVI.

THE FACVLTIES OF THE VNDERſtanding, and the will, are alwaies accompanied with that power, which is commonlie called Free-will: whereof wee will now ſpeake.

1 FREE-WILL, which the Graecians cal 〈 in non-Latin alphabet 〉 if the force of the word be ſtrictlie conſidered, is giuen neither to man nor Angell, nor yet ſhall euer bee granted; but trulie and abſolutely doth agree vnto God alone, for he onlie is 〈 in non-Latin alphabet 〉 .

2 Yet of this high and ſoueraigne authority, there were certaine lineaments ſhadowed in Angels and men, at their firſt creation, when as both the one and other were endued by the Lord with vnderſtanding & will, whereby they were made capable of knowledge and vnderſtanding.

3 For man is not onlie ſtirred to deſire by a naturall & liuelie motion, but euen according vnto aduiſe or electiō, which cannot be, without either the true, or the apparant knowledge of the thing it deſireth.

4 Such furthermore, was the ſtate of the firſt man, before ſinne, that his vnderſtanding and will, did altogether agree with the wil of God, and were wholly ſubject (which is the cheefeſt libertie) vnto his commandement, without all reſiſtance or ſtrife that the affections had againſt the minde.

5 At that time therefore, man was in deed the Lord of his owne actions, that is, endued with free-will. Yet becauſe he was mutable and changeable both wayes, he did ſo encline from good to euill, that as AVGVSTINE ſaieth, by ſinning he loſt both him-ſelf, and his libertie.

6 Not that hee was turned vnto a ſtock, and ſo bereaued of judgement and will. For ſinne hath not vtterlie aboliſhed nature, although it hath lamentablie polluted the ſame: but ſuch a libertie remaineth, as can will nothing, but what is euill, and that euillie, For whatſoeuer is done without faith, is ſinne.

7 Now in things that are ſubject vnto vs, as many actions both naturall and morall are: free choiſe is left vnto man, that he can either will or not will, as he hath will either to ſpeake or to hold his peace, to ſtudie or not ſtudie, and ſuch like.

8 But in ſupernaturall things, as are to know God, to loue him, and to obey his will as we ought, we are altogether weake, and blinde, or rather deade as PAVLE ſpeaketh.

Wee do condemne therefore the PELLAGIANS, who ſay that the force of will remaineth in vs vnblemiſhed, and that ſinne may bee auoided by the meere light of nature. And the PAPISTS alſo, who holde, that it is but blemiſhed onely.

9 For we acknowledge as the Scripture teacheth, that wee are nowe, our nature being corrupted, dead in ſinne, the children of wrath, and enemies vnto God: and wee ſay, that we cannot by our owne ſtrength prepare any way for vs to come vnto God, but that if wee will come vnto him, he muſt draw vs.

10 It muſt needs be therefore, that hee muſt firſt regenerate vs, and make vs the ſonnes of God, and new creatures. In which worke, we are not co-workers with God, but meerelie ſuch as ſtand ſtill while he worketh, that wee may be wrought vpon, and reformed by him, euen as we were at the firſt created by him, without anye helpe of ours.

11 Nowe after regeneration, wee are by faith drawne from death vnto life, and to will is preſent with vs, but ſo, as wee are compaſſed about with manie hinderances, by reaſon of the ſtings of ſinne and the fleſh in vs, which are not vtterlie done away: yet wee begin to bee co-workers with God, and wee are ſo wrought vpon, as wee alſo doe work: And we ſhall then whollie obey him, and ſtick vnto him, euen when our full reſtitution beeing wrought, wee ſhall enjoy that bleſſed and heauenly life.

12. The diſcourſe concerning voluntarie, changeable, and immutable thinges, we thought meete to bee ſeuered from the quaeſtion of Free-will, and placed in the doctrine of Gods prouidence.

Defended by FRANCES BVEFETIVS of Angiers.

PRINCIPLES CONCERNING SINNE. XVII.

1 THe eſtate wherevnto, both ADAM and all his poſteritie did fall; is contrarie vnto that integritie wherein he was created at the firſt.

2 For whereas the nature of man was then ſuch, as hee could haue liued, according vnto the vpright and aeternall law, (which is nothing els, but the will of God:) Sin hath brought him nowe to that paſſe, that hee doth of a ſet purpoſe diſobay the ſame.

3 Sinne is not a bare want or priuation of good, but a ſwaruing from the will of God.

4 And wee thinke, that it may bee thus fitlie defined: Namely, that it is, whatſoeuer is againſt the law and will of God.

5 For the force of ſinne, dooth not depend vppon the breach of ſome humaine conſtitution; but vpon the tranſgreſsion of Gods will onelie.

And therfore, the definition of the Philoſophers, is moſt vnperfect, who account ſinne to be that onely, which is repugnant vnto reaſon. For reaſon it ſelfe, can doe nothing els, but go aſtray vntill it be lightned by the light of God. The Libertines alſo are to bee condemned, who make that onely to be ſinne, which a mans owne conſcience thinketh to be ſinfull.

6 The ſeat or ſubject of ſinne, is the verie ſoule it ſelfe, that is, the reaſon and the will. For the former of theſe, being ignorant of that which it ſhould know, or els ruling amiſſe, as well in commanding, as in forbidding, hath ſinne cleauing vnto it. And the latter, either when it willeth amiſſe, that which it ought not to will, or when it willeth not that which it ought to be deſirous of, ſinneth: The bodie is onelie the inſtrument of the ſoule in ſinning.

7 Some of the cauſes of ſinne, are inward; as the will, (which before ſinne came, was in ADAM onely mutable; But after ſinne, as well in him as in his poſteritie, was both mutable and corrupt.) Some outwarde, as the Deuill, and the diuerſe objects, that are laied before vs.

8 But as concerning the Lord, hee in no wiſe can bee thought the Author of ſinne, who is ſo farre from turning men from himſelfe, that hee rather ſeeketh to conuert all men vnto himſelfe, as vnto the onely true and perfect end: Yet hee is ſaid to make them, to doe that which is ſinfull, when he doth not reſtraine them from ſinning, the which whole worke, is onelie to bee aſcribed vnto his wiſedome and juſtice.

We do condemne then the MANICHAEES, the VELENTINIANS, the SELEVTIANS, &c. who affirmed, that ſinne proceedeth from God.

9 The effect and wages of ſinne is death, and that aeternally; becauſe it is committed againſt him, who is aeternall and infinite.

That diſtinction of ſinne then into mortall and veniall, is improper; ſaue onelie in the diuerſe reſpects of the elect and the reprobate. For vnto the elect, all ſinnes are veniall through Chriſt: But vnto the reprobates, there are no ſins but they are mortall. And it is manifeſt, that the PELAGIANS doe erre, when they ſay, that death is natural vnto the bodie.

10 Yet for all this, we thinke not all ſinnes to be equal, in that ſence that the Stoicks did: But wee acknowledge certaine degrees in them, according vnto the diuerſitie of their objects and circumſtances; yet the originall corruption and guilt is alike aequall in all men: Seeing all men are alike, the ſinfull ſinnes of ſinfull ADAM.

Defended by STEPHEN BLOIVS of Augiers.

PRINCIPLES CONCERNING THE DIVISION OF SINNE. XVIII.

SEING WE HAVE SPOKEN OF SINNE in generall: now we will deale with the ſame in ſpeciall.

1 THe principall ſorts of ſinnes are named two, vz. Originall and Actuall; which notwithſtanding, are rather iſſuing (then diſagreeing) the one from the other: for the one is as it were the cauſe and the root; the other as the fruit and effect.

2 Originall ſinne, is ſomtimes called abſolutelie ſinne: Otherwhile fleſh; olde and firſt ADAM, the ſinne of nature, concupiſcence, the luſts of the fleſhe, the lawe of the members, the heart of man, &c.

3 And it may be thus fitlie defined; namely, an infection deriued from ADAM vnto all mankind.

4 The ſubject wherevnto it cleaueth, is not onelie the bodie, but euen the ſoule alſo. For whole man, euery part of him is altogether corrupted, and the powers and actions, as well the ſuperiour, as the inferiour, both of bodie and ſoule are polluted: whence it commeth, that in the affection and wil, all things are depraued and peruerted, and in the reaſon it ſelfe, there is nothing but blindnes, the ignorance and hatred of God.

5 Now, although the ſoule which is not taken from Adā, but immediatlie created by God, may ſeme to be voyd of this infectiō; and that it ſeemeth not meet, that the ſins of the Fathers ſhould be puniſhed in the Children: yet ſeeing ADAM is conſidered, not onlie as ſome particuler man; but as the beginning, whēce al mākind did iſſue, in whome alſo were all the gifts, that were to bee beſtowed vpon the whole ofspring; he by his ſinne loſt them, both to himſelf, and vnto all men, that proceed from him; who are now, in that only reſpect that they are and do reſemble the image of ADAM, hatefull vnto God.

Wee doe condemne therefore, the PELLAGIANS, who held, that men were ſinners, not by birth, but onely by immitation.

6 In all men, (Chriſt onely excepted) there is the ſame originall ſinne, and it hath ſpread it ſelfe alike vppon all men: Neither are there any diuerſe ſorts of originall ſins.

The Papiſts then doe erre, who do except others beſides Chriſt, from originall ſinne, as the virgin Mary.

7 There are two effectes of originall ſinne: the guilt or the offence, whereby all men (euen infants, which yet haue committed no actuall ſinne) are made ſubject vnto Gods wrath, and both deathes; and alſo the want and priuation of originall righteouſnes, and the inclination vnto all ſorts of wickednes.

Therfore, the ſcripture teacheth, that al mē 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 Niue • 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 vniō 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, infinite, and immeaſurable, or vncircumſcribed in a place; or that it can bee in many places at once, or euery where, or yet any where indeed, any otherwaies, then as in a place.

6 Yet as they are joyned togeather, that is, in reſpect of the whole, wholie conſidered; the word is trulie ſaid to be this man, and this man to bee the worde; not that the one nature is transfuſed, or turned into the other; but becauſe, theſe two natures are one only ſubſiſting perſon, which the Schoole-men call the grace of vnion, or vniting grace.

7 In like manner, although the eſſentiall properties of the one nature, be not transfuſed into the other; yet is the word ſaid to be crucified and dead, not in it ſelf, but in the nature that was aſſumed. In like ſort, this man is ſaide to be Eternall, Infinite, Immeaſurable, and God himſelfe; not in it ſelfe, but in the aſſuming nature, or the nature that tooke fleſh.

8 The maner of ſpeaking, is called the communicating of properties, the which in reſpect of Chriſt, wholie conſidered; is Reall; or both in name and in deed: but in conſideration of the natures ſeuerallie conſidered, it is verball, or onely in name.

9 The Deitie of Chriſt, borroweth nothing of the humanitie which it aſſumed: Whereas on the other ſide, the humanitie ſubſiſting in the Deitie, is perfected by it.

10 Nowe the humanitie of Chriſt, is fullie indued with ſo great ſtore of all qualities moſt excellent, (thoſe onelie excepted, which are ſo eſſentiall in God, as they can be in no wiſe communicated with any creature; and by the powring whereof, the humaine nature ſhould be ſwallowed vp, and become the Godhead) as in dignitie and glorie, hee doth farre ſurmount all Creatures; as being inferiour vnto the Deitie onelie: The which fulnes of gifts, the Schoolmen call grace habituall, or fullie poſſeſſed.

11 Now this exceeding vertue and power, was powred by degrees vpon the fleſh that was aſſumed; not at the very moment of the vniting togeather of both natures; In as much, as it behooued Chriſt to take vpon him ſuch fleſh, as was in deede ſubject to all our infirmities (ſinne excepted) vntill that hee, hauing fulfilled whatſoeuer was neceſſarie vnto our ſaluation, had obtained a name aboue al names, the Godhead onelie excepted.

Wee doe abhorre then, both the NESTORIANS, who deuide the perſon; and the EVTYCHIANS, who either confoūd the natures, or mingle their eſſentiall proprieties.

12 The glorifiyng of the humanitie of Chriſt, which is ment in the Chriſtian beleife, by aſcending into Heauen, and ſitting at the right hand of God, hath neither aboliſhed the eſſence, nor the eſſentiall properties of a true body.

Defended by STEPHEN BLOIVS of Angiers.

PRINCIPLES CONCERNING THE OFFICE OF CHRIST. XXI.

SEING THAT WE HAVE DONE ALREAdie with the perſon of Chriſt, it followeth now that we deale with his office. For theſe two are to be conſidered in him.

1 MAnkinde by reaſon of ſinne whereunto it wilfullie fell, was altogeather loſte: in ſuch ſort as it could in no wiſe by it owne ſtrength eſcape aeternal damnation.

2 But God, to the end that hee might affoorde a moſte cleare teſtimonie of his mercie, did appoint in his aeternal counſell, to deliuer men from this miſerie and calamitye. And to the end that this might bee done without anie impeachment of his juſtice, he appointed a Mediatour, who ſhould performe all theſe things that were required.

3 Therfore, ſeeing to auoide the curſe of the lawe, the lawe it ſelfe muſt bee fulfilled by men, and this can by no meanes be performed by them: it behooued the Mediator to effect this worke, and not to ouerpaſſe the very leaſt title of Gods Law.

The opinion of the PAPISTS therefore is very wicked, in attributing anie other merite vnto any man, ſaue onely the merite of Chriſts alone obedience.

4 Furthermore, ſeeing it behoued God which is moſte juſt, to puniſhe the ſinnes of men, that by this meanes his juſtice might be fulfilled: and men could not vndergo the weight of Gods anger, but they ſhould bee euerlaſtinglie ſwallowed vp thereby: It was the office of the Mediatour, ſeeing he bare the perſon of all men, to pay all their debts, and to ſuffer puniſhment for them all.

They are againe moſt wicked, who bring in any other Mediatour of ſatisfaction in the preſence of God, ſaue onlie this one.

5 And as Chriſt was vnder the law repreſented by Prophets, Kings and Prieſts: ſo beeing exhibited in his time, hee was annointed to bee a King, Prieſt and Prophet. In which three callings, his whole office is contained.

6 The Propheticall office of Chriſt is, to teach men the will of God, and clearelie to lay open vnto them his decree concerning the ſaluation of mankinde, and ſo to put an end vnto al propheſies: that is, to fulfill all thoſe things that were fore-tolde of him.

It is execrable wickednes therefore, to burden the conſcience of man, with new commandements added vnto the worde, or to impoſe anie lawe vpon the conſcience: and much more to adjoine vnto the Goſpell, new ſupplies of ſaluation.

7 The Kingdome of Chriſt conſiſteth heerein, namely, that al his enemies beeing ſubdued vnder him, as Sathan, ſinne and death; he onelie may beare rule ouer his church, defend the ſame, and beſtowe all thinges needfull therevpon.

8 This Kingdome is not like vnto other Kingdomes that are earthlie, but it is ſpirituall.

And therefore the Iewes are worthelie condemned, with all others, that thinke this kingdome, to conſiſt in a kinde of outward pompe, majeſtie and magnificence: And they are much more impudent then the Iewes themſelues, who will haue the tyrannie of the Romane Praelate, to bee a viſible repreſentation of Chriſts kingdome.

9 The office of Chriſts Preiſt-hood was, by ſome acceptable Sacrifice to pacifie God being offended with vs: And becauſe no other Sacrifice, could bee found meet, and no other Prieſt worthie for this worke: hee who was without all ſpot, became both the Sacrifice and the Preiſt, now alſo making interceſsion for vs in heauen.

Therefore the Papiſticall Sacrifizing Preiſts, are moſt groſſe ſeducers, who ſaye, that in the Sacrifice of their Maſſe, they offer Chriſt really, both for the quick and the dead.

Defended by BERNARD CASANOVA of Bearne

PRINCIPLES CONCERNING FAITH. XXII.

HAVING DECLARED THESE THINGS which appertaine vnto the perſon of Chriſt: it remaineth that we ſpeak by what meanes, Chriſt with all his benefites, is applied vnto vs.

1 CHriſtian faith is that onelie hand, whereby wee take hold, or apply vnto our ſelues, Chriſt being offered vnto vs, with all his benefites, that are neceſſarie vnto our ſaluation.

2 This Faith, wee doe firſt of all diſtinguiſh, from that meere agreement of the vnderſtanding, whereby it commeth to paſſe, that we beleeue all theſe things to bee true which are contained in the holie Scriptures: the which agreement or aſſent, wee affirme that it may ariſe from the light of nature alſo, and the arguments that may be compaſſed by humane reaſon, without anie peculier lightning of the holie Spirite, ſeeing the verie vncleane Spirits themſelues do 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 cā 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 C • 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 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 P • 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 through Chriſt aprehended by faith, do daily ſin; and though alſo, that their good works are not every way perfect, but defiled by ſinne, (whereof wee haue many remnants ſtil continuing in vs after our renuing) yet thoſe that do beleeue, are to feare no condemnation, but may aſſuredly wait, and looke for aeternall life; wherof they ſhalbe vndoubtedly partakers.

Theſe Doctrines therefore are to be deteſted. 1 That no man can be aſſured of his ſaluation. 2 That the naturall remnants of Free-will, beeing holpen by preuenting grace, do worke together with (or further) the firſt grace to beleeue, & to do good works 3 That Iuſtification before the tribunall ſeat of God, is to be attributted, if not wholie, yet in part, vnto good workes, and that as being meritorious. 4 That the eſſential righteouſnes of chriſt, that is, wherby Chriſt was God, is powred into vs, which was the phreneſie of OSIANDER. 5 That we cannot be juſtified by a righteouſnes that is not inhaerent in our ſelues. 6 That our Iuſtification in the ſight of God, is an effect of our Regeneration. 7 That it is falſe, that wee are juſtified by faith. 8 That Chriſt dooth purchaſe the dignitie of merit by our good workes, which is a new-coyned falſhood of the Ieſuits. 9 That the law which God hath left to vs in the Scriptures, is not the onely rule of good workes. 10 That the merrites of Chriſt onely, are not ſufficient for vs vnto ſaluation. 11 Thar Chriſt, in regard of the guilt and the puniſhment, hath onely ſatisfied for ſinnes paſt; that is, for ſinnes going before Baptiſme. 12 That in the ſinnes, which follow baptiſme, the guilt is onelie remitted, and not the puniſhment alſo. 13 That originall ſinne is vtterlie taken away by Baptiſme, and that, by the worke wrought. 14 That the good works of the faithfull, are in no wiſe ſinfull. 15 That there may be ſome workes of Super-errogation. Defended by BARTHOLMEVV RHODINGVS of Hafsia.

PRINCIPLES CONCERNING GOOD WORKES. XXVII.

1 GOod workes are as neceſſary for the ſound and the vndoubted diſcerning of true ſanctification in a regenerate man, (wherof we haue ſpoken) as are good fruits in a tree that beareth, to ſhew that it hath bin rightlie graffed.

2 We call good works, the effects of thoſe actions onelie, which in the regenerat by the working of the Spirite of God through faith, are ſquared according vnto the preſcript rule of Gods law, that in them God might be glorified, and our neighbours helped.

3 There are foure thinges then to be eſpeciallie obſerued in this definition; the holy Ghoſt, as the efficient cauſe, Faith the inſtrumentall, the law of God the formall, Gods glorie and the edification of our neighbour, as the finall.

4 Out of theſe former parts rightlie vnderſtoode, the whole doctrine of good workes is made cleare; and with al the falſe doctrines, both of ancient and new writers in this argument, are out of them eaſily confuted.

5 In the firſt place then, to ſpeak of the efficient cauſe; we affirme, that we are enabled to doe good workes, onely by the grace and aſsiſtance of the holy Ghoſt, renuing our harts, when as it doth incline our vnderſtanding, our wil, & all our members, which are turned from God, in ſuch ſort, as we do obey the knowen will of God: for the worketh in vs both to will and to do.

The PAPISTS then are deceaued, who leaning vpon their owne ſtrength, do brag of their free-will, and their naturall abilities, as if it laye in them to preuent or go before the firſt grace, by a kinde of Praeparation: and as though of themſelues they could in a ſort bring foorth good workes.

6 Secondly, as faith cannot be without good workes, ſo good workes can not be, where there is no faith.

Whereupon we condemne their errour, who boldlie auouch that good workes were, or coulde bee done by profane men, or ſuch, as were not endued with faith, howe juſt and wiſe ſoeuer they were accounted: ſeeing whatſoeuer is done without faith, is ſinne.

7 Although wee profeſſe that good works are no leſſe neceſſarily conjoined with faith, then light with the Sunne, or heat with the fire: yet do we not ſay that they are therfore reſpected of God, as though by them we deſerued; either to bee juſtified before him, or to bee made his Children.

8 And they are to be accounted to deale no leſſe impudentlie then raſhlie and ignorantlie, who raiſe vp the ſlander that we contemne and reject good workes, becauſe we hold that men are juſtified by faith onlie.

9 Thridlie, ſeeing the Law of God is the cauſe which giueth the forme vnto good workes, (that is, the name of true goodnes) we auouch that none of thoſe things which haue no other ground then the bare will or reaſon of man can be reckened among good workes.

10 In like manner, that a man may bee ſaid to do well it is not ſufficient, that what he doth be found to be commanded in the Law of God: but this alſo is required, that he aſſuredlie know, that what hee doth bee enjoined vnto him by the Lord, and that he doe it with an intent to obey God therein: For whatſoeuer is done with a doubtfull conſcience, is ſinne.

11 And although the good works of the regenerate be not perfect, becauſe, we cannot in this life, (no not though we be aſsiſted by the holie Ghoſt) liue according vnto the preſcript of Gods law; but rather our good works are ſtained with manie blemiſhes: yet they do pleaſe God; not for any worthines of theirs, but partly becauſe our defects are couered, by the holines, merites and interceſsion of chriſt, and partly becauſe GOD, dooth of fauour, approoue and crowne them, not as they are in them ſelues, but as the effects of his Spirite in vs, and witneſſes of our faith.

Whence wee gather, that the DONATISTS, PELLAGIANS, PHARISIES, ANABAPTISTS, MONKS, and the reſt of that batch are to bee condemned, who brag of a perfection of life and obedience, and doe ſecurelie reſt themſelues in their own workes, as though they were in euerie point anſwerable vnto the law of God.

12 Laſtly, although we haue ſaid, that the ends of good workes, are the glorie of God, and the aedification of our neighbours; yet doth it not therefore follow, that •… ereby other ends of greateſt moment be excluded; of which ſort, are the teſtimonie of a good conſcience, the ſure token of true Religion or Chriſtian faith, the aſſurance of our aeternall election, the auoyding of the puniſhment due vnto euill workes, and the vndeſerued obtaining of the good works.

Wherefore we may juſtlie accuſe all Atheiſts, Antinomians quarrellers with the law, as though it were repugnant vnto it ſelf; Hypocrits, Libertines, and impenitent perſons, as guilty of impietie; who either do deſpiſe good works as being vnprofitable, or condemne them as burdenſom vnto the conſcience.

13 Neither is it to bee concluded, in aſmuch as in this mater, we make mention of rewards, as the ſcripture doth, that therefore, they are by merite due vnto good workes: For whatſoeuer wee doe or can woorke, the ſame are wee bound to doe; and although wee had doone all, yet muſt wee confeſſe our ſelues to be vnprofitable ſeruants.

We doe againe heere abhorre, the MANICHAEES, PELLAGIANS, Phariſies and Papiſts, who euery hand while, thruſting vpon vs that prodigious dreame of their own, concerning the merits of good workes doe thereby obſcure and diminiſh the onlie merit of the ſatisfaction of Chriſt.

Defended by IOHN BRVNE of Bearne.

PRINCIPLES CONCERNING THE LAW OF GOD. XXVIII.

SEING WE HAVE ALREADIE SPOKEN of good works: it now followeth, that we deale with the rule thereof, that is with the law of God.

1 THe lawe of God, is the manifeſtation and declaration of his will, publiſhed by himſelfe, whereby is deſcribed, both the true inward worſhip of God, and alſo all the duties of man towards man.

2 This lawe is deuided into three partes, Morall, Ceremoniall, and politicke or judiciall.

3 The Morall law is that, which preſcribeth the rule of Godly and vpright life, in the preſence of God, the which rule is onelie the will of the law-giuer alone, and it is deuided into two Tables: The former whereof, is concerning God: The latter is touching our neighbour; the former is comprehended in four commandements moſt orderlie ſet down; and the latter in ſix: whence it ariſeth, that the morall commandements are ten in number.

4 The Ceremoniall law, was as it were, a certaine picture or ſhape, (exhibited vnto the outwarde ſenſes) of the inward worſhip of God: the which portion of the law, part lie (as far as it was adjoyned vnto the Morall) teſtified vnto men, what in themſelues they deſerued: namely, aeternal death and damnation; and partly (as far to wit, as it reſpected the Euangellicall promiſes of Chriſt, that was to com) did ſhadow our full deliuerance in Chriſt, from that miſery and calamitie.

5 The Iudiciall or Politicall lawe, was the doctrine of thoſe externall actions, whereby the ciuill Common-welth of the Iewes was to be gouerned.

6 The Morall law may be alſo rightly called the law of nature; becauſe that God had ingraued the ſame at the firſt creation in the mindes of men, in ſuch ſort, as men ſhould haue bene borne endued with the full knowledge thereof; if ſin had not for the moſt part darkened the ſame in them.

7 Now, becauſe it was ſo growen out of vſe by reaſon of ſinne, as in a manner, it ſeemed to bee altogeather blotted out: Therefore, the Lorde thought good to publiſh, renue, and giue the ſame in writing vnto his people, that they might not haue any excuſe of their ignorance.

8 It was in this ſorte renued, firſt of al, to the end that compelling men (by the ſight of the repugnancie, which is betwene that diuine rule of juſtice, and our own affections & behauior) to acknowledg the corruption that is in them; and the fruit thereof, it might pronounce them worthie of aeternall damnation.

9 Next, that finding them guiltie of condemnation, it might by accident drawe them to ſeeke remedy els-where, namelie, by the preaching of the Goſpell.

10 Thirdlie, that hauing gotten the elect regenerated by the holie Ghoſt, it might bee vnto them a teacher of true holines towardes GOD, and charitie towardes their neighbours.

The PELLAGIANS then erred moſt falſelie, who thought, that the lawe was giuen vnto men, as though they (beeing enabled by nature to performe the ſame) onelie ſtood in neede to be put in minde of their dutie by it: In which error, alſo euen at this day, the halfe PELAGIANS the Papiſts doe in a ſort continue.

11 Nowe whereas the lawe is ſaide by PAVLE, to make ſinne more ſinful, to procure wrath to be the ſting of ſinne and of death, it is to be vnderſtoode, that this is done, not by the fault of the law, but by our corruption, even as the the Goſpell is vnto ſome, the ſauour of death vnto death, not of it ſelfe, but by accident.

12 The morall law, in conſideration of the Saints, that is, of thoſe that beleeue, is abolliſhed by the comming of Chriſt, as farre as it had power to condemne; and that becauſe Chriſt was made a curſe for them. But it retaineth ſtill a double vſe in the elect: namely, that it might with the feare of puniſhment, keepe vnder the olde man, (the remnants whereof is as yet in them) and inſtruct their new man in the wayes of the Lord. Now in reſpect of the impenitent, it retaineth, and will vnto the worlds end retaine, that firſt end, which is to conuince them and condemne them without all hope of mercie: And as to the other two profitable vſes, by their owne fault it is in no whit auaileable vnto them.

The Libertines therfore, the Antinimonians, and the reſt that reject the moral Law, are execrable & accurſed.

13 The Ceremoniall Lawe, is altogether aboliſhed as touching the vſe of it, ſeeing the bodie it ſelfe which was ſhadowed by thoſe figures, is alreadie come.

The doctrine of the Phariſies is to be condemned: & the Ebionits alſo, who taught that the obſeruatiō of the ceremoniall Law, was to be joined with the Goſpell.

And their error is much more to bee damned, who haue the traditions of mē in the ſame accoūt, that theſe Iewes had the Ceremonies appointed by the Lord.

14 The Lord in ſteede of the whole outward worſhip of the law now aboliſhed, hath apointed (in the aſſemblies of chriſtian Churches) the adminiſtratiō of two Sacramēts, the which is to be celebrated in thoſe rites, that are ſtrictly according vnto that rule which hee hath ſet downe: vnto which rites it is vnlawfull for any man, either to adde, or to detract away.

15 The Politick or Iudiciall law is alſo aboliſhed, becauſe Chriſtians are not boūd to rule their commonwelths after the ſame form, that the polity of the Iewes was gouerned, that generall aequitie notwithſtanding reſerued alwayes vnuiolable, according vnto the which, al humane lawes are to be ſquared, which is, that they be juſt and right,

We reject thē therfore as phantaſticall men, who teach that Chriſtians are neceſſarily bound to vſe the politick lawes of the Iſraelites, and none other.

Defended by PETER PERRON of Lauſanna.

PRINCIPLES CONCERNING THE PREFACE OF THE LAW, AND THE FIRST COMMANDEMENT THEREOF. XXIX.

SEING WEE HAVE ALREADIE DONE with the Preface of the Lawe, and the diuiſion thereof: it now remaineth that we deale ſeuerallie with euery precept of the ſame: the which wee will handle in that verie order, that they are ſet down. And firſt of all we will ſpeak of the Preface, and of the firſt commandement of the Law.

1 THe firſt words of the Lawe, are a Praeface, which dooth neither forbid nor command any thing, that belongeth any wiſe vnto the ends of the things, that are to bee done.

2 The Lord before hee would begin to ſet downe the commandements, thought meet to vſe a kinde of proëme or entrance, both that he might thereby procure authoritie, loue and reuerence vnto his Law, and alſo prepare the hearers to be attentiue, eaſy to be inſtructed, and willing to giue eare.

3 The hearers are made attentiue, 1. by this word and exhortation [HEARE.] 2. by the majeſty of God who ſpeaketh, [I IEHOVA.] Eaſie to be inſtructed 1. by the ſhortnes of ſpeach vſed vnto them. 2. by the order and diſtribution of the commandements. Willing to giue eare, by putting them in mind, 1. of the benefite of Adoption, [THY GOD.] 2. of the late benefite of their deliuerie out of Egipt [WHICH BROVGHT THEE OVT OF THE LAND OF EGYPT, AND OVT OF THE HOVS OF BONDAGE.]

4 Now the Lord did this (not, that he might allure men by a kinde of eloquence, as it is the cuſtome of the moſt: (For the ſpirite of God dealeth not with vs by the perſuaſiue ſpeaches of mans wiſedome) but that he might frame himſelfe vnto our capacitie and diſpoſition: and that hee might ſturre vp the dulneſſe of our fleſhe, by that meanes that might beſt do it, and be moſt beſeeming his majeſtie.

5 This Praeface doth in generall define vnto vs, who is the true God; wherin God doth ſpecially direct his ſpeach vnto Iſraell in ſuch ſort, as in them he ſpeaketh vnto al nations, as hauing promiſed, that all nations ſhall be bleſſed in the ſeed of Abraham.

6 Ther are three things to be diligētly marked in euery commandement of this Law: firſt, the perſon of the Lawgiuer, then the perſon vnto whome this Law is giuen: thirdly, that which is either cōmāded or forbidden to be done,

7 The word IEHOVA, is to be referred vnto that diuine authoritie, which the Lord by the right of his creation and prouidence hath ouer all creatures. For hee is thence called IEHOVA, euen becauſe hee is, and maketh all things that are to bee, and to ſubſiſt: and withall, doeth adminiſter life and ſuſtenance vnto them.

8 In euery one of theſe commandements, the whole is to be vnderſtood and gathered out of the part, & from the outward act, we are to reaſon vnto the inward.

9 By the affirmatiue, we muſt alwaies gather the negatiue: & cōtrariwiſe: to teach vs, that we are not only biddē to abſtain from euil, but alſo to be careful of doing good.

10 The true & the lawfull inward ſeruice of God, is eſpeciallie contained in the firſt commandement, which is nothing elſe, but the worſhipping of the true God, according vnto the preſcript of his Law.

11 The end of the firſt commandement is, that God among his people will beare rule ouer all, & whollie enjoy his authority. And to the end that this may come to paſſe, he cōmādeth al impiety, & al falſe opinions cōcerning God to be far from vs: & in like ſort, he enjoineth him ſelf to be worſhipped & adored of vs, in the true practiſe of godlines.

12 Furthermore, although that the duties which wee owe vnto God be innumerable, yet they may bee not vnproperlie referred vnto four heads: The firſt is the inward acknowledging, whereunto is joined as an addition, the ſpirituall obedience of the conſcience: the ſecond is an aſſured truſt: the thrid is, inuocation, or prayer. The fourth and laſt, is thankſgiuing.

13 The inward acknowledging, we make to be a knowledge of the true God, joined with the aſſent of the conſcience, reuerence, and ſubmiſsion.

14 Aſſured truſt, is a ſecure reſting vpon him, ariſing from the knowledge of his ſauing will.

15 Inuocation, is the betaking of our minde vnto the trueth and promiſe of God, as vnto the only fortreſſe of our ſaluation.

16 Thankeſgiuing, is the profeſsion of a thankfull minde, whereby the praiſe of all the good things that wee receaue, is yealded vnto God, as vnto the giuer of them. Now, as God doth not ſuffer any of all theſe things to be deriued elſe where: ſo he commandeth all of them to bee whollie attributed vnto himſelf.

17 To be briefe, wee are bound to content our ſelues with one God, and therefore to put far from vs all fained Gods: neither is the religious worſhip of God to bee rent in peeces, which he only claimeth to himſelf alone.

Defended by ANTONY RENNALD of Gaſcoine.

PRINCIPLES VPON THE SECOND COMMANDEMENT OF GODS LAVVE. XXX.

1 EVen as the acknowledging and inward worſhipping of on God, is eſpeciallie in the firſt commā dement: ſo the ſecond commandement doth ſet down the outward worſhip of the ſame God, from the contrary.

2 The end is, that all religious, worſhip, euen that which is outward, is due vnto God onlie: and ſuch a worſhip, as is agreeable vnto his ſpirituall nature.

3 This commandement conſiſteth of three members: for God firſt of all forbiddeth the making of any image to repreſent his diuine godhead. Secondly, he forbiddeth anie worſhip to be yealded vnto him, in any image. Thridlie, hee bringeth a twofolde reaſon of this commandement: the one, becauſe hee is the onlie aeternall GOD, and therefore can bee repreſented by no bodilie ſhape or forme: the other, becauſe hee alone is able both to reuenge moſt ſeuerelie the contemners of his name, and alſo infinitly to bleſſe his true worſhippers.

4 All thoſe therefore, whoſoeuer haue at any time bin, not onely the worſhippers of Images, as of holie thinges; but euen the markes of them to that purpoſe, are once for all condemned as ſuperſtitious in this commandement.

5 Fooliſh therfore is that opinion, which the Grecians haue nowe theſe many yeares maintained, who tolerating painted Images, doe altogeather refuſe grauen Pictures, or any that are made of ſolide matter.

6 Ridiculous alſo is their ignoraunce, who make a difference betweene the Greeke word IDOL, and the Latin name Image.

7 Friuelous alſo is that three-folde diſtinction of religious worſhippe, Worſhip due vnto God. LATRIA, Seruice due vnto Idols. DVLIA, and And double ſeruice due to the Virgin Marie. HYPORDVLIA, which hath beene latelie in part inuented, and in part depraued by the Papiſts.

8 Neither is their euaſion to be leſſe condemned, who to the end, they may excuſe the ſin of Idolatrie, do affirme; that they worſhip not the Images, but that, which is repreſented by them.

9 Yet wee doe not holde all Images to be forbidden in this commandement, but ſuch as are ordained for Religion ſake; the religious vſe whereof, the worde of God doth therefore condemne; becauſe it is contumelious, both vnto God and his creatures.

10 And ſeeing, that the Temples or Churches of Chriſtians, are ordained for the vſe of Religion; it is vnlawfull to place Images in them, which the ancient & purer churches wanted, for the ſpace of four hundred yeares, whereas ſince that time, ſtanding Images, were at the length ſuffered to come in after painted walles had beene admitted, & togeather with the ſtanding Images, that horrible madnes of Idolatrie ſuffered to take place, which cannot as yet be thruſt out.

11 We grant then, that there is another manifold lawfull vſe of Pictures: for ſome of them were Typicall, in the old Teſtament; yet not by man, but by Gods appointment, and not to the end, that any wiſe they ſhould bee worſhipped, but that they might repreſent ſome diuine thing, vnder the ſhape of that which was viſible vnto the eie, as the braſen Serpent was the figure of Chriſt, and the ſhape of the two Cherubins, that ſat vpon the holy Arke, reſembled the Majeſtie of God, attended vpon by his Angels.

12 Theſe examples doe nothing auaile them, who by this pretence doe defend, that Images may be tolerated in the Churches of Chriſtians; For the figure of the Serppēt, was not placed in the Tabernacle, neither was it made to the end it ſhould be preſerued; much leſſe, that it ſhould be anie wiſe worſhipped, and it was afterward juſtlie broken in peeces; and the Cherubins, together with the Ark it ſelfe were ſo placed, as they were not be ſeen by thoſe that came into the Tabernacle.

13 There is alſo an Hiſtoricall vſe of them, whereby profitable ſtories drawen, either out of the Scriptures, or out of other writers, may be laid before vs: the which, notwithſtanding, how dangerous they are to bee ſet vp in the places appointed for the vſe of Religion, both the practiſe of the auntient purer Churches, and alſo the admonitions of the writers of thoſe times doe witnes; and euen experience doth teach vs.

14 No man alſo, of any ſound judgement douteth, but that ſome paintings and caruings may bee vſed for ornaments ſake, and euen in the places appointed for the exerciſes of Religion; ſo that they be ſuch, as it may appeare, that no opinion of any religious worſhipp, may any waies ariſe thereof: Of which ſort, there were not a fewe, in the workmanſhip of the Temple, and that among the verie holie veſſels themſelues.

15 They are alſo profitable, to come to the knowledge of the nature of manie things; as are the pictures of beaſts, Trees, Cities, and Countries: and that in ſuch ſort, as ſomtimes they are neceſſarilie required in the deciding of controuerſies in ciuill judgement.

16 The ſtrength of God oppoſed vnto the vanitie of Idols, is mencioned I Iehoua thy God, the ſtrong God am jelous. in this commaundement, againſt thoſe, who attribute vnto them ſome abilitye aboue the power of men, either to hurt or to helpe.

17 God indeede is ſubject vnto no paſsions or affection: He notwithſtanding doth here compare himſelfe vnto a jealous Husband, that to the end we may know, that hee will haue vs to bee wholie conſecrated vnto himſelfe; and that he can in no wiſe abide, that any beſides himſelf ſhuld be partakers of our loue.

18 The Sonne indeed ſhal not beare the iniquity of the Father; but the ſame ſoule that ſinneth ſhall die: Notwithſtanding ſinne is ſo odious in the ſight of God, that it is not a matter vnbeſeeming his juſtice, to depriue the ſeed of the wicked of his grace, the light of the truth, and all meanes of ſaluation: Yet can no man complaine, ſeeing all men are guiltie of the curſe.

19 The Children of the wicked then, are depriued of the bleſsing of God, becauſe the Lord doth take the occaſion therof from the ſinnes of their wicked Parents, whoſe waies the Children do tread, and whoſe proper ſins therefore, do deſerue temporal and aeternall puniſhment.

20 God doth loue righteouſnes, in ſuch ſort, as he doth bleſſe, not onelie the Fathers themſelues, that are carefull of righteouſnes, but euen their poſterity alſo: and that, either by proſpering their affaires, in reſpect of the thinges of this life, or by rewarding them with aeternall life.

21 Yet is it an euill concluſion, which ſome doe make, to gather merite from the rewarde which God promiſeth vnto the obſeruers of his law. For God doth not ſay here, that he will be faithfull and juſt; but that he will be mercifull towards them.

22 It maketh nothing againſt theſe things, that ſometimes the Children of the wicked, become carefull of well-doing: and contrariwiſe, that the ſeede of the Godlie, doe degenerate; becauſe thet Law-giuer ment not heere to ſet down an inuiolable rule which might degenerate from his Election.

23 Now, whereas God doth aſsigne foure generations vnto his wrath, and doth ſtreatch his mercie vnto a thouſand; it is an argument, that of his owne nature, he is more bent to ſhew mercy, then vnto ſeueritie.

24 This threatning, and alſo this promiſe, doth indeed appertaine vnto the reſt of the Commaundements; but it was eſpeciallie annexed vnto this ſecond, that thereby wee may know, how greatlie God deteſteth Idolatrie amongſt all other ſinnes.

Defended by IOHN VALLETONVS Albenatienſis Occitanus.

PRINCIPLES VPON THE THIRD COMMAVNDEMENT OF GODS LAVVE. XXXI.

1 THe end and the ſcoape of this third commandement, is to ſhew what reuerence is due vnto God in the conuerſation of mans ſocietie, the which wee are bound to referre vnto the glorie of God, as vnto the chiefeſt end thereof.

2 Now this is ſet downe by the contraries: for the contrarie of that which is forbidden, is heere commaunded.

3 And it ſeemed to be more meet, that this commaundement ſhould bee vttered, rather in the forme of forbidding, then commanding: bicauſe that is not alwaies neceſſarie to bee doone, which is heere commanded in ſpeciall: whereas that which is here forbidden, is alwaies vnlawful.

4 The name of God here ſpoken of, is not to be reſtrained to ſome one certaine title or ſyllable; but it comprehendeth whatſoeuer may bee ſpoken concerning God, or doth belong vnto his knowledge and glorie.

5 In ſumme therefore, we are commanded in this precept, (by ſetting downe the part for the whole) in all our walking in this life, to haue the glorie of God before our eies; and therefore, heere is forbidden whatſoeuer, either directlie or indirectlie, either vnwittinglie or purpoſely redoundeth vnto his diſhonor.

6 To take the name of GOD, is to make mention of his name; the which thing, the Lorde forbidding to bee done raſhly, or for a matter of ſmal value, or vnreuerently, he dooth much more condemne, whatſoeuer is a greater offence then raſhnes, or want of reuerence.

7 All abuſe therefore of Gods word, in the deluſion of witcheries and enchauntments, and ſuch like ſinnes, are eſpecially condemned in this commaundement, as thinges moſt execrable.

8 Now the eſpeciall thing forbidden in this commandement, is euerie abuſe of an oath.

9 We make an oath, to be an inuocation of God, both as a witnes, and as a reuenger; wherein that it may be lawfull, there are three things required; to wit, truth, juſtice, and judgement.

10 Trueth chargeth vs, that whatſoeuer is affirmed or denied by an oath, it be certainly & trulie affirmed or denied; and brieflie, whatſoeuer wee promiſe, be without all deceit, vprightly promiſed.

11 Iuſtice commandeth, firſt that that be juſt which is promiſed; that is, that it bee agreeable vnto the reuealed will of God. Secondlie, that the cauſe of the oath bee juſt.

12 Iudgement requireth, that an oath be demaunded, and yeelded with great circumſpection, and that a preciſe conſideration be had, both of the matter whereof the oath is taken, and alſo, of the perſon that ſweareth.

13 A juſt cauſe of an oath is, either when the glorie of God is called in queſtion, and ſo the greatnes of the matter doth craue it of vs, or when our owne ſaluation, or our neighbors doth require it, or when ſome outward matter of great waight doth driue vs therevnto, or when the caſe ſtandeth, that by it wee may lawfully auoyde ſome priuate or publicke dammage: when the aſſurance of ſome promiſes of great moment, or to bee ſhort: when the Magiſtrate doth craue a lawfull oath at our hands in a juſt matter.

14 An oth taken, either to perform thoſe things, which God, and the publicke lawes that are good doth forbid, or to leaue vndone thoſe things, which we owe vnto God and our neighbour, either by reaſon of our generall or particular calling, both priuate and publicke, is not to be fulfilled: Yet is not hee to be excuſed before GOD and his Church, which taketh ſuch an oath.

15 An oath yeelded by them, that are not able to diſcerne, whether they doe well or not, as by one that is mad or phranticke, by a childe: or by thoſe that haue no power to binde them ſelues; as by Pupilles and Wardes, or thoſe that are at the gouernement of their Parents or Maiſters, and generallie by any, that are not at their owne hand and ordering, or an oth that is taken concerning a matter that lieth not in the power of him that ſweareth, as concerning other mens goods, or the keeping of perpetuall chaſtitie: all theſe oathes (wee ſaye) doe not binde a man, but are made voyd and anihilated by the verie law it ſelfe.

16 An oath that is raſhlie giuen, drawen by deceit, or extorted by force or feare, bindeth the conſcience: if the matter be onelie concerning ſome priuate dammage: it is the part of the Magiſtrate, notwithſtanding, either to qualifie ſuch bands, according vnto equitie and conueniency, or vtterly to diſſanull them.

17 Simplie to take an oath, is ſo farre from beeing forbidden by the Lorde (as the Anabaptiſts doe teach) that on the other ſide, to vſe it holilie and lawfullie, is both neceſſarie and juſtlie accompted a part of Gods woorſhippe.

18 Euerie needleſſe oath alſo, that is, ſuch as is neither profitable nor neceſſarie, is forbidden in this Commandement.

19 That an oath may be lawfull; there is required alſo, that the verie forme of it be holy.

20 And ſeing that in an oth, God is called, not ſimply a witnes, but as a witnes of the conſcience alſo, and a reuenger of perjurie againſt the verie ſoule; it is a moſt great and heinous ſinne, to ſweare by the thing that is created, much more, by falſe Gods.

21 It is lawefull notwithſtanding, in the forme of an oath, to make mention of Creatures; yet ſo, as in no wiſe, the religion of an oath be referred vnto them. So MOSES and ESAY call Heauen and Earth to witnes.

22 The penaltie is not without great cauſe, adjoyned vnto this Commaundement, that it may be better knowen, of how great waight this Commandement is to be accounted.

Defended by IOHN NISSOLIVS Semenenſis Occitanus.

PIRNCIPLES CONCERNING VOWES. XXXII.

THE TREATISE OF VOWS IS TO BE ANnexed vnto the diſcourſe concerning an oath: we are therfore in this place to intreat of them: and firſt of all, to ſee what a vow is.

1 A Vow is a promiſe of things lawfull, and poſsible, made vnto God, with aduiſed deliberation, and to a godlie end; wherby a man bindeth himſelfe to the performance of ſome thing.

2 For whereas euerie lawefull promiſe muſt proceede, not onelie from the will, but alſo from the reaſon: it muſt needs be, that in vowing, not onelie the bare motion of the mind is to be preſent, but euen a ſure deliberation, wherto a purpoſe of binding a mans ſelf doth alſo concur. Now this aſſurance doth not els-where depend then vpon a good conſcience, grounded vppon Gods worde, by the which, nothing can be lightly or raſhly promiſed.

The Ethnicks therefore in times paſt did, and the Papiſts now a daies doe, many waies offend in this point, who were, and are wont to make vowes lightlie, & without any word of God: ſo alſo did IEPHTE. IVD. 11.

3 But we are to take heede, that wee vowe nothing that is vnlawfull; much more, that wee performe it not. For it is vnlawefull to promiſe, or to offer any thing vnto God, that diſpleaſeth him: Next, wee are to bee carefull, that our vowes be not of light, and jeſting matters: thirdly, that they be not of thinges that are impoſsible for vs to performe.

4 The firſt ſort of theſe vowes, are ſuch, as wherby men doe bind themſelues to commit ſome wickednes; of which ſort, was that vowe, ACT. 23.12. And that of the mother of MICHA, IVDE. 17. The ſecond ſort is of them, which, either doe take vpon them, or deny the doing of ſomthing (that is indifferent in it owne nature) vppon this or that day. The third is of them, who promiſe thoſe things that they are not able to performe, as they doe, who vowe perpetuall Chaſtitie, which God vſeth not to grant vnto all: but vnto ſome onely; and that often, but for a time.

5 Nowe, ſeeing GOD onelie is hee, vnto whome, wee owe our ſelues, and all that wee haue; and that he is the onelye ſearcher of the heart, and hath power to take puniſhment, of thoſe that breake their vowes; wee juſtlie conclude, that our vows are to be made to him only. DEV. 23.21. PSAL. 56.12.

The Papiſts therfore do amiſſe, who vow at their pleaſure vnto Saints that are dead.

6 Som part of the ceremonial law conſiſted in vows, whereby, men being mindfull of Gods blesſings, did offer giftes and ſacrifices vnto him in token of thankeſgiuing: therefore they were commaunded in the olde lawe, but the neceſsitie of vowing, togeather with other Ceremonies, were taken away at the comming of Chriſt.

7 For in the newe teſtament there is no commandement of vowing mentioned, either in the Goſpell, or in the writings of the Apoſtles: ſeeing the whole dutie of a Chriſtian, is contained vnder the rule of faith and charitie.

8 For the vow wherewith PAVLE bound himſelfe, was done vpon conſideration of the time, and other circumſtā ces; the Apoſtle framing himſelf vnto the Iewes, that hee might win them vnto Chriſt. Act. 21.

9 Yet vowes are nor altogether vnprofitable vnto chriſtians, that by ſuch exerciſes they may conforme their wils vnto well doing, & reſtraine themſelues from euill: ſo that the cautions aboue mentioned be obſerued: for nothing is to be vowed, which maketh not for the ſetting forward of Gods glorie, & the profit of our neighbour. And after this ſort did IACOB, Gen. 28. and the Nazarites IVD. 6. make their vowes.

10 And euen as an oath made raſhlie, and concerning vnlawfull things, ought to bee anihilated: euen ſo a vowe that is either vnlawfull or vnpoſsible, ought to bee juſtlie accounted of no force: And therfore that common ſaying is not without good ground: In things that thou haſt ſinfullie promiſed, breake thy promiſe: and this in like ſort, In a godles vow change thy purpoſe.

11 For if in couenants that are betwene man and man thoſe promiſes, doe onely binde vs wherewith the partie with whome we couenant, will haue vs bound: it is an abſurd thing that we ſhould be compelled to performe thoſe things which God requireth not, but refuſeth to be done.

The Papiſts therefore are too obſtinat in the defence of their Monaſticall life, abuſing thereunto manie places of the Scripture. Impure alſo, and filthy is that PIGHIVS and CAMPEGIVS, who teach, that is better for him who hath vowed chaſtity, to haue a hundred Concubines one after another, then to marry one lawefull wife; whereas the Apoſtle doth perſwade them that haue not the gift of continency, that it is better to haue a lawfull wife, then to burne.

The thinges that are to bee vowed, are diuerſe: for the faithfull in the olde time were wont to vow either men, 1. SAM. 1. or beaſts, LEVIT. 21. or thinges without life. 1. CHRON. 29.

Defended by CORNELIVS MARTYN, a low country man of Roxenburgh in Vltraject

PRINCIPLES VPON THE FOVRTH COMMANDEMENT OF GODS LAVVE. XXXIII.

1 EVen as in the reſt of the commandements of the firſt Table, there is ſet downe in what points the lawfull worſhip of God doth conſiſt: ſo in the fourth commandement, wee are taught eſpeciallie howe the faithfull ſhould exerciſe themſelues therein.

2 This commandement was not then firſt of all eſtabliſhed, wheh the Lord deliuered the Law at Mount Sinay, but euen in the verie creation of the worlde, and that before the fall of man. For although man had neuer fallen, yet had he ſtood in neede of ſome order and pollicie of the outward worſhip of God: the manner of which pollicye the Lord him ſelf did then ſet down, thereby condemning wil-worſhip euen in the integritie of man.

3 The fall of man comming vpon this, made the Lord in renuing this commandement, which by little and little was decaied among men, to bring other reaſons thereof, which were partlie altogether morall, and to continue vnto the end of the worlde, and partlie ceremoniall and temporarie, ſeruing onlie vnto the tutorſhip or Poedagogie of the Law, which PAVLE calleth the rudiments of the world: And theſe reaſons were partlie ſet down by MOSES in this commandement, and partlie in other places of the word.

4 Hence it commeth to paſſe, ſeeing in this precept is contained not onlie the inward, but alſo the outward ſolemne obſeruation of Gods worſhip, that the Prophets (by ſetting down a part for the whole) do cōprehēd the whole worſhip of God, vnder the obſeruatiō of this cōmandemēt

5 It is no maruell then, that this commandement though in ſome things Ceremoniall, was yet by the Lorde himſelf, placed amongſt the nomber of theſe that are morall and perpetuall: becauſe at that time when this was firſt inſtituted, the inward perpetuall worſhip of God, did altogether agree with the outward and Ceremoniall.

6 The word SABBAOTH being deriued from SABBATH, which in the hebrew ſignifieth, to reſt or to ceaſe, dooth note vnto vs, reſt and ceaſing from our workes: and this name was at the firſt giuen vnto the ſeauenth day, becauſe the Lord hauing finiſhed the work of the creation, did reſt vpon this day, and it was afterward continued, becauſe the Lord had forbidden his people to do any ſeruile work vpon the ſame.

7 Now this commandement conſiſteth of foure members: for firſt of all is ſet downe the ſanctification of the Sabboth, which reſpecteth GOD the authour thereof, who hath peculiarlie appointed vnto his holy vſe, one certaine day exempted from the order of the reſt. Secondlye, the ſeuenth day from the beginning of the creation, is appointed vnto this Sabboth: Thridly, the Ceremoniall rite of this Sabboth is ſet down to be the forbidding of euerie ſeruile worke: in the fourth place is laid before vs, the ground of this ſanctification of the ſeauenth day.

8 The Ceremoniall things of this commandement, are the appointing of the ſeauenth day, the rites of the Sacrifices ordained in the Law to be done vpon this day: & the reſting from all ſeruile works.

9 The morall thinges which are to bee continued vnto end of the worlde, are the thinges which are ſhadowed out by thoſe ceremonies. This ſeauenth day therfore, wherof there is neither euening nor morning mentioned, did ſignifie that other euerlaſting Sabbaoth, to witt: the perpetuall reſt of aeternall life, begunn heere; but to bee perfected in the other worlde. Nowe the bodie of theſe legall rites and ceremonies, was Chriſt. The reſt from all outward labour ſignified, that in the true worſhip of God, we are required to aboliſh the ould man, and therefore to ceaſe from all the workes that are meerelie ours, that is, from all kinde of ſinne, to the ende that wee may conſecrate both our ſoules and our bodies; to knowe and to glorifie God.

10 Now whereas in other places, the reaſon why wee ſhould ceaſe from bodilie labour is ſet downe to bee, the eaſe which both our houſhold, and the beaſts we vſe in the neceſſarie affaires of this life ſhould haue from their continuall toile, it commandeth mercie vnto vs, which men are bound to ſhew in the moderate and ſparing vſe of the very brute beaſtes.

11 Theſe Ceremoniall things therefore being fulfilled at the comming of Chriſt, are juſtlie abrogated, but the things ſignified by thoſe Ceremonies, are juſtlie commanded to be done of vs.

12 We may therefore juſtlie affirme, that the Apoſtles by the direction of the holie Ghoſte, in ſteade of that ſeauenth day obſerued vnder the Law, did appoint that day which was the firſt in the creation of the former worlde: yet not therefore, becauſe it was the firſt in that worke of the creation: but becauſe that Chriſt by his reſurrection vpon that daye, did bring foorth that newe and aeternall light of an other world: and therefore this day hath bene named the LORDS DAY, euen ſince the time of the Apoſtles.

13 The obſeruation therefore of this Lords day, is not to be accounted as an indifferent thing, but as an Apoſtolicall tradition to be perpetually obſerued.

14 And that Chriſtians doe now ceaſe from their daylie labour vpon that day, it grew vnto vſe by little and little, by the authoritie of Chriſtian Emperours: and yet is it not anie Iewiſh obſeruation, ſeeing that neither euerye ſeruile worke is preciſelie forbidden on that day, (wheras it is rather lawfull extraordinarilie at ſometimes to recall againe the prohibition of thoſe workes that are forbidden:) nor yet the ſaid reſt is nowe commanded vnto Chriſtians figuratiuelie, as it was in times paſt vnto the Iewes, but to the end that laying all other cares aſide, we may ſo much the more freelie and earneſtlie beſtowe our ſelues in the hearing and meditation of the word.

15 And euen as the obſeruation of the ſeauenth day amongſt the Iewes, was not ſo to be taken, as though God had not bene to be worſhipped vpon the other ſix dayes: ſeeing that the continuall ſacrifices was euery day offered both morning and euening: Euen ſo in like ſort, the obſeruation of the Lords day, doth not forbid ſermons or praiers, to be on other dayes: but rather commandeth a certaine peculiar & a ſolemne profeſsion of the external worſhip of God vpon that day in the publik congregation. The Lord herein deling moſt mercifully with vs, in that he granteth vs ſix dayes, to beſtow our ſelues in a holie ſort in our worldlie buſineſſe: and requireth no more to himſelfe, but one of ſeauen. The reuollution of which ſeauen daies being fetched from the creation of the worlde, doth meaſure the length of all ages and times.

The Iewes therefore are deceaued, and alſo thoſe, who together with EBION, CERINTHVS and other ſuperſtitious obſeruers of the Sabbaoth, doe at this day require that ſeauenth day to bee ſuperſtitiouſlie obſerued amongſt Chriſtians: and ſo by laying a yoak vpon thoſe that are deliuered by Chriſt, do go about to make chriſt vnprofitable vnto vs.

16 And euen as alſo, beſides the obſeruation of the Sabbaoth, which came about euerie ſeauenth day, there were other dayes appointed vnder the Lawe, to celebrate ſome of the benefites of God, whereunto it was lawfull to add ſome others, ſo it were to the ſame purpoſe: and not to erect wil-worſhip, as were thoſe two daies named, PVRIM, inſtituted vnder ESTHER, and alſo the feaſt of the dedication of the Temple: euen ſo alſo, there is nothing to the contrary, but that both in particular churches, and alſo generallie in the whole church, ſome ſuch daies may be ordained, according as the neceſsitie of occaſions, and times do require.

17 Yet two things are heere neceſſarilie to bee taken heed vnto: firſt, that thoſe daies bee verie fewe, leaſt that by ſuch holie daies, an entrie bee opened to idlenes and riot, the which abuſes manie of the auncient fathers doe complaine to haue come to paſſe in their time, at thoſe meetings which were celebrated at the ſepulchres of the martyrs. The other, that no leauen of ſuperſtition, much more of impiety, be intermingled with ſuch obſeruations: to be ſhort, thoſe holie dayes (if need ſo require) muſt bee ſo inſtituted, as all poſsible heed be taken, that no ſuch abuſes do creepe in: and eſpeciallie, that ſuch holie dayes be conſecrated vnto none, ſaue vnto God.

The Papiſtes therefore are to bee condemned, who frō the ſmal beginning of that impiety, which firſt ſprang vp, from the reſort to the graues of the Martyres, are growne to that paſſe, that they haue dedicated vnto their Saincts, (as they call them) daies, Temples, and inuocations, which are joined, not onlie with vnſpeakeable riot, but euen with moſt open ſuperſtition and horrible Idolatrie.

18 Seeing then the caſe thus ſtandeth, and that this great wickedneſſe is ſo far growne, that it can not abide anie moderate remedie: thoſe godly Magiſtrates and Paſtors, haue done religiouſlie and wiſelie, who haue, either in part or whollie (as in ſome places) abrogated the obſeruation of theſe dayes; yet is not the peculier remembrance of ſome of the wonderfull acts of our Sauior Chriſt to be therefore aboliſhed.

Defended by IOHN WTERBOGAERT, a low country man of Vltraject

PRINCIPLES VPON THE FIFTH COMMANDEMENT OF GODS LAVVE. XXXIIII.

1 HAuing alreadie expounded the commandemēts of the firſt Table, which do properlie and peculiarlie appertaine vnto the true and lawfull worſhip of God: it is meete that wee lay open the commandements of the ſecond, which do containe our dutie towardes our neighbor, & firſt we will deale with the firſt precept therof.

2 This commandement therefore may bee verie aptlie deuided into two heads that is, into the commandement it ſelf, properly ſo called, and the promiſe.

3 In the commandement, are diſtinguiſhed (by ſetting down one ſort for the whole) the diuers degrees of the callings appointed by God, to the behoofe of mans ſocietie: namlie, to the end that euery man ſhould walke with great care in his owne calling, neuer turning his eies from the bounds therof.

4 Therefore children (which is the firſt degree of mans ſocietie) are commanded to honor their father & mother, which thing alſo nature it ſelf doth teach. By this name are comprehended both theſe from whence we are come, and alſo thoſe that iſſue from vs, together with our kinsfolke, both by father and by mother, our allies, and our countrie it ſelf: and in like ſort, thoſe are heere comprehended vnto whom we are bound to performe anie obedience, either by reaſon of their high place and authoritie, as kings Magiſtrates, Lords, Maiſters: or by reaſon of their age, as olde men, or thoſe vnto whom we are bound for ſome benefite, or by any other knot of dutie.

3 The word (HONOR) containeth three things, reuerence, obedience, and thankfulnes.

6 Reuerence is the acknowledgement & regard, which is yeelded by the inferiours, vnto the ſuperiors, not only in bodie, but alſo in mind. So the ſonne is bound to honor & reuerence both his parents, the ſubject his gouernor, the yonger honor his elder in years, & to be ſhort, one man to an other.

7 Obedience is the execution of the commādemēt giuen by the ſuperiour, performed cheerfully and reddily by the inferiour, as far as lieth in him: therefore ſonnes are boūd willingly to ſubmit thēſelues vnto their parents, and ſubjects vnto their gouernors: and to obey their commā dements with all their might.

The Anabaptiſts then, do withſtād both God & nature, who think, that there ought to be no vſe of magiſtrats amongſt chriſtians, but that they are to be aboliſhed.

8 We are yet to take heed, that we yeeld not to our parents, Magiſtrats, or yet to anie man, more than is meete: that is, that we haue them not in Gods ſteed.

And therefore they do greeuouſlie ſinne, who hold, that whatſoeuer pleaſeth the Prince, ought to haue the force of a law.

9 Thankfulnes doth then, manifeſt it ſelf, when as we do freelie acknowledge, that we owe a dutie, vnto al thoſe of whome we haue receaued anie benefite, and are readie to repay them againe, and that in fuller meaſure if we bee able. Neither is it anie thing againſt this point, that fathers doe lay vp for their children, and not contrariwiſe: for it commeth often to paſſe, that parentes doe ſtand in neede of the helpe and ſupport of their children.

10 Euen as honor is to be yeelded vnto ſuperiours: ſo on the other ſide, thoſe that are aboue others in degree, ar bound to performe their duty towards their inferiours.

11 Parents therefore muſt take the care of their children, but ſo as they do not ſuffer them to haue too much of their owne will: that is, that they doe not loue thoſe whome they haue begotten, either more, or otherwiſe thē is meet. Of which ſort was the loue of ELIE towardes his ſonnes, HOPHNIE and PHINEAS: whereas it is their dutie fatherlie to chaſtiſe their offences.

12 It is the dutie alſo of Magiſtrats to regard the welth of their ſubjects, to appoint, and by wiſe counſell to enact and ordaine thoſe things, which belong to their quiet and peaceable eſtate in this life. But as for thoſe things which appertaine vnto the ſaluation of our ſoules, and doe belong to the cauſes, preceptes, and meanes to obtaine the ſame, it belongeth not vnto Magiſtrats to preſcribe them: but it is an eſpeciall part of their dutie, both to ſee, according vnto the authority graunted vnto them, that the true worſhip of God bee lawfullie eſtabliſhed according to his word, in the countries that are vnder their gouernement: and alſo to defend the ſame being once eſtabliſhed, againſt the violaters thereof, euen by puniſhing them with death, if the caſe ſo require.

13 In this commandement alſo, the flockes are bound to obey their Paſtors, and ouerſeers; and alſo cheerefullie to honour them, and prouide for their maintenance: as they on the other ſide, are bound with great conſcience & care to feede their flocks committed vnto them.

14 Yet can neither the ſubjects with a good conſcience obey their Magiſtrats, when they command them thinges that are manifeſtlie impious and vnjuſt, nor the flockes yeelde obedience vnto their falſe Paſtors, who goe aſtraie from the will of God.

15 Yet it is not lawfull for priuate men, to riſe or oppoſe themſelues violentlie againſt the Magiſtrates, that deale tyranniouſlie with them: but it is their dutie, when anie ſuch thing commeth to paſſe, either to betake themſelues to praiers and pacience, (which notwithſtanding muſte not carie vs away from that which God requireth of vs,) or to flie vnto them vnto whome the Lawe hath giuen authoritie to bridle and to reſtraine ſuch tyrants.

16 The particuler actions of ſome, which ſeemeth to giue leaue to priuate men to take armour againſt a tyrant, are not raſhly to be drawne into example.

17 Briefly we affirme, that within this commandement our neighbour alſo is comprehended: that is, euerye man (our enemies and all) vnto whome wee may doe good in the Lord: becauſe the lawes of nature it ſelfe, do bind man vnto man.

18 Hitherto concerning the commandement. The promiſe adjoined vnto the obſeruation therof, is anexed vnto it, firſt to the end that men might bee more and more ſtirred vp to yeeld the ſaid honour. Secondly, that it ſhoulde be as it were, an earneſt-pennie of the diuine couenaunt. Wherein alſo, mention is made of that land, which the Lorde had appoynted, as it were, a pledge of his couenaunt.

19 This promiſe belongeth vnto vs, not as far as wee conſider the ſame, as it was ſometimes made vnto the people of the Iewes, concerning that holie land: but in regard that whereſoeuer wee bee, the earth is the Lords, and in what countrie ſoeuer we dwell, the ſame is graunted vnto vs by the gift of God.

20 Now this promiſe is meruelouſlie agreeable vnto the commandement it ſelfe, whereby the prolonging continuance of this life, is promiſed vnto him that honoureth thoſe, that were the inſtruments of the life which he enjoyeth.

21 And euen as a long and a proſperous life is promiſed vnto obedient Sonnes; ſo on the other ſide, all diſobedient, vnthankful, and obſtinat Children, are aſſured of the puniſhment of infamie, joyned with diuers and great calamities and torments.

22 Neither are we therfore to conclude, that this promiſe is vaine, becauſe neither thoſe are alwaies long liued, who performe this dutie, neither yet al the breakers of this commaundement doe die in their youth. For the Lorde doth ſo diſpoſe the blesſings of this life, as he thinketh expedient; and the ſooner hee calleth hence thoſe that are obedient vnto their Parents, by ſo much the ſooner he bleſſeth them: now the long life of the rebellious, do ſo commend the pacience of God, as notwithſtanding, it becommeth a curſe vnto them.

Defended by IOHN GIGORDVS Baeterrenſis Occitanus.

PRINCIPLES VPON THE SIXT COMMAVNDEMENT OF GODS LAVVE. XXXV.

1 SEeing that life giueth beeing vnto mankinde, and that the commandements folowing, do appertain directlie vnto the preſeruation thereof; this commaundement is juſtlie ſet downe in the firſt place; the reaſon wherof is three-foulde, meerely and directlie diuine, naturall, and politike.

2 Directlie diuine, becauſe, that ſeeing God is the onelie Authour and judge of mankinde: he ſinneth moſt greeuouſlie againſt the Majeſtie of God, whoſoeuer doth errogate vnto him ſelfe the authoritie, to take away life from man.

3 Naturall, becauſe, that ſeeing nature doth deſire nothing more then the preſeruation of it ſelfe, he ſeemeth to bid battaile vnto all humanitie: whoſoeuer goeth about to deſtroy the verie nature of man it ſelf, as far as in him lieth

4 Politicke, becauſe the other ſins of men againſt men, do but annoy the ſocietie of man, whereas murther dooth vtterlie deſtroy and abolliſh the ſame.

5 The ſlaughter of man onely is heere forbidden.

The MANICHAES therefore doted, who thought that the vſe of thoſe things ar here prohibited, which we can not enjoy, except their liues be taken away from them.

6 Yet it is rightlie gathered, that all cruelty and ſauadgenes in ſhedding the blood, euen of beaſts is here forbidden.

7 He is not a manſlaier, vnto whome the Lord hath giuen expreſſe authoritie ouer the life of man, either ordinarie, as vnto Magiſtrates, or extraordinarie, as vnto PHINIAS, SAMVEL, PETER, and generally vnto all thoſe, whoſe ſeruice it pleaſeth his Majeſtie to vſe, for the puniſhment of ſome men, ſo that it be knowen vnto them, that God hath ſet them a worke.

8 Yet extraordinary facts are not to be drawn vnto examples.

9 Magiſtrates are ſo bound to reuenge wilful murther, as they neither can, nor ought to pardon their liues.

The Anabaptiſts therefore are intolerable, who take away that power from the Magiſtrate: and they are alſo greatlie to be reprehended, who contrarie vnto al right and equitie, woulde perſwade men, that the ſuperiour Magiſtrates haue power to pardon wilfull murther.

10 The Magiſtrate is bound to defend his people againſt all Domeſticall enemies of the publick peace, and alſo, to ſaue them from the violence of forraine foes, euen by force of armes, if necesſitie compell him.

It is then a moſt groſſe error, and moſt pernicious vnto mankinde, to holde, that all warres are vnlawefull vnto Chriſtians.

11 Seeing that the eſpeciall bande of publicke peace, is the agreement in the true worſhip of God, the Magiſtrate is alſo the maintainer of the firſt Table, againſt thoſe that are manifeſtlie impious, againſt heretiks that are condemned of their owne ſelues, and all ſuch as are the violators of the publick peace of the Church.

12 This can bee no buckler to the vnjuſt perſecutions, either of the Papiſtes or of anie other againſt the Church, which are alwaies likelie moſt vnjuſt, both in reſpect of the matter it ſelf, and alſo of their forme of proceeding.

13 They are to be accounted wilfull murtherers, which haue had a purpoſe of killing, either long before, or vpon ſome ſodain paſsion of their minde. Yea, and thoſe alſo, who not purpoſing directlie to murther, do yet in the heat of their anger ſo hurt their neighbour, as death followeth thereupon, neither can drunkennes excuſe murther.

14 Slaughter meerelie committed at vnawares: namelie, wherein it appeareth that there was no purpoſe of hurt, is not contained within this Lawe: yet notwithſtanding this kinde of fact requireth ſome clearing, and a forme of diſcharge from the guiltineſſe of the fact: both that hee who hath done the deede, may be ſafe from the kinſ-men and friends of him that is ſlaine: and alſo that men may euery way learne to deteſt murther.

15 If it be not lawfull for a man to ſlay his neighbour, much more is it vnlawfull for him to kill himſelf.

16 Seeing the Lawe is ſpirituall that is, dooth not reſpect the outward fact onelie, but alſo the verie conſcience this inhibition reacheth farther before God his tribunal, than before mans judgement ſeat. Therefore they onelye are not guiltie of the breach of this precept, who haue in deed ſhed the blood of their neighbour, or hurt his body, but euen thoſe that haue but once thought of the ſlaughter of their brother, thogh their wil conſented not therto.

17 Yea, and the very affections themſelues, that would carie vs vnto ſlaughter, if they were not reſtrained, are accounted for no better then murther in the preſēce of God, & of this ſort, euen by the teſtimony of our Sauiour Chriſt himſelf, is anger any wiſe vttered, hard ſpeeches, or the hatred conceaued againſt our neighbour.

Defended by IOSIAS DORTELLIVS Caſtridunenſis.

PRINCIPLES VPPON THE SEAVENTH COMMANDEMENT OF GODS LAVVE. XXXVI.

1 SEeing wee haue dealt in the ſixt commandement, concerning the preſeruation of mans life, which is the foundation of this commaundement, and the reſt that followe: (for they who were not in this life, ſhould neede neither marriage, nor riches, nor the eſtimation of their good name) and that next vnto the care of our life, nothing is more to be regarded then mariage; the commandement concerning the ſame, is juſtlie adjoyned next vnto the former.

2 The reaſon of this commandement, as of the former, is three-fold, Diuine, Naturall, and Politicke or Ciuill.

3 Diuine, becauſe God, who himſelfe is holie, (and that chaſtitie is part of holines) will haue vs therefore to liue chaſtly.

4 Natural, becauſe that ſeeing the conjunction of male and Fe-male, is drawen from the very fountaine of nature: it behooueth the ſame to bee pure, holye, and voyde of all vncleannes; and therefore, there was neuer any nation, who at the leaſt, by the teſtimonie of their conſcience, haue not condemned wandering and diſordered copulation of men and women, and approoue marriage.

5 Politicke, becauſe it is behoofull for the Commonwelth, that families ſhuld be diſtinguiſhed, & that baſtards ſhould not be taken in ſtead of true and natural Children, and Citizens: to be ſhort, that peace and concord ſhould not be broken; all which would be diſordered, if men were ſuffered to pollute themſelues in wandring and diſordered conjunction.

6 In this commandement, by ſetting down the part for the whole, is forbidden all copulation of men and women out of marriage, and alſo al prouocation of luſt. Of vnlawfull copulation, there are fiue ſorts; Inceſt, Whordome, Fornication, adulterie, and copulation againſt nature.

7 Inceſt is the conjunction of kinsfolkes or alies, which in the degree and order of generation is forbidden both by the lawe of honeſty, which is commonly called publick, and alſo by the lawe of God: Now with theſe degrees can no mortal man diſpence. Deteſtable therefore is the Pope, who claimeth vnto him ſelfe the power, to diſpence at his pleaſure with theſe degrees. Neither doeth it anie waies make for him that in the firſt ages, men maried their owne ſiſters, wherevnto they were enforced by necesſitie, when as yet, mankinde was not multiplied, and ſeeing it was the pleaſure of God, that from one male, & one female, al mankind ſhould be deriued, it was neceſſarilie vnderſtood that he did ordaine the conjunction of Brethren and Siſters to be then lawful: But this ocaſion ceaſing it is manifeſt, that he would not haue that cuſtome to be accounted as a law.

8 Whoordome is the copulation of a man with a harlot, which the law of God forbiddeth by the ſame reaſon, that it doth al other conjunction out of mariage, for in all vnlawfull copulations, men ſinn againſt their own bodies, and violate the temple of the holie Ghoſt.

Therfore of al other men they are moſt deteſtable, who think that to avoid the greater danger, publicke ſtewes may bee allowed.

9 Fornication is committed, when an vnmaried man medleth with a maide or a widowe out of marriage.

10 Adulterie is when as the bedde of marriage, (which ought to be of one man, with one woman) is defiled either by the husband or by the wife.

Polygamie therfore, or the hauing of more wiues then on, although it was a long time tollerated amongſt the auncient Fathers, yet was it neuer lawefull, either by the teſtimonie of the conſcience, or in the preſence of God: Neither did God ever allowe diuorcements, ſaue onelie in the caſe of Adulterie.

11 Now if any man ſhall adjoyne force vnto any ſuch vnlawefull copulation, there is no doubt but hee ſinneth more grieuouſlie.

12 Conjunction againſt nature is, when as either male with male, or female with female, doe in a brutiſh kinde of furie, and ſuch as nature it ſelfe abhorreth, burne in luſt on towardes an other: Or when as they pollute themſelues with beaſts, being a wickednes moſt abhominable and not to be named.

13 This commandement doth belong vnto all, of what age, ſexe or ſtate ſoever they be.

14 God who is the only ſearcher of the hart, and doth abhorre all pollution in what parte ſoeuer of the ſoule or of the bodie it doth appeare, forbiddeth vnto vs, in this commandement, not onelie theſe outwarde ſinnes, but alſo the inwarde, and ſuch as are preparations vnto luſt.

15 God therfore doth here eſpeciallie forbid the mind within to burne with luſt, and even that in our eies, hands, or any other behauior, & jeſture of our body, there be nothing, that may ſauor of wantonnes, and vnſhamefaſtnes: to be briefe, all filthy ſpeaking, and all wanton writinges, and vndecent pictures are here forbidden by the Lord.

16 The Magiſtrate, ſeeing the breach of this commandement doth moſt grieuouſlie anoy the ſocietie of man, is to puniſh the offenders heerein, according vnto the greatnes of their faultes: neither can it be juſtlie doubted, but that inceſt, adulterie, rauiſhing, and copulation againſt nature doe deſerue death, even by the law of nations.

17 The Lord forbidding all vncleannes in this commandement, doth on the contrary commaunde, that wee leade all the partes of our liues, in Chaſtitie and ſhamefaſtnes.

18 And therefore they, who are not ſoe farre endued with the guift of Chaſtitie, but that they burne, are bound to marie, and husbands are to vſe the remedie of marriage in all moderation and honeſtie.

The vowe of Chaſtitie therfore is to bee condemned, both as being moſt vnagreeable vnto the lawe of God and nature, and alſo moſt raſhlie, neither doth it binde the conſcience of any man.

Defended by IOHN R • E of Normandie.

PRINCIPLES VPON THE EIGHT COMMANDEMENT OF GODS LAVVE. XXXVII.

1 IN the two former commandements, care was had of the preſeruation of mans ſocietie, as far as it belonged vnto the very perſons themſelues: In this Comdement, God requireth the maintenaunce of their goods; thereby hauing regard, both vnto euery familie, and alſo, vnto the common vtilitie.

2 The reaſon of this precept, as alſo of the ſixt and ſeuen is threefolde, diuine, naturall and polliticke.

3 Diuine, becauſe that wee muſt abſteine from theft, ſeing God doth forbid vs to ſteale, for he that is the beſtower of goods, is the diſpoſer and preſeruer of them.

4 Naturall, becauſe, as the Lawiers doe ſpeake; it is of the lawe of nature, that ſome men doe poſſeſſe more, and ſome leſſe, the which thing whoſoeuer doe confound, they violate the law of nature.

5 Politicke, becauſe that vnleſſe, that theft were forbidden, not onelie peace and quietnes among men, ſhould bee broken; but alſo the whole ſocietie of men, ſhould bee deſtroyed.

6 By theft, is comprehended in this commandement, by ſetting downe the part for the whole, all kinde of injurie that is offered vnto the goods of our neighbour, as the taking awaye of other mens goods, the vnjuſt retaining of them, either by fraud, or by open violence.

This commaundement then doth altogether withſtand the confuſion of goods, which certaine fantaſticall men, (and PLATO alſo in this point not diuine) & namlie, the Anabaptiſts of our time go about to eſtabliſh among Chriſtians.

7 All goods are, either ſacred and diuine, or humaine.

8 Sacriledge, is the ſtealth of thoſe goods, which are called Diuine: not becauſe God ſtandeth in neede of them, but from the vſe and the ende to the which they are appointed: namelie to the worſhip of God.

9 Humain goods are either our own in proper, or common by right of their vſe and poſſeſsion, or belonging vnto other men. Other mens goods are in like ſort, as either publicke or priuate.

10 Peculatus or the robbing of the common Treaſurie, is the ſtealing of the publick goods, when as a man doth take vnto his own priuat vſe, the things that are the whole Common-wealths: whereunto is annexed, the crime and accuſation of extortion or ill behauiour in an office.

11 The definition of theft giuen by the Ciuilians, doth properly belong vnto priuate matters, and it is rightly defined to bee the fraudulent handling for lucres ſake of other mens goods, in the vſe or poſſeſsion thereof, beeing a ſinne forbidden to be committed by the law of nature: Nowe of this ſinne, ſome ſorts haue proper names among the Latines, as Plagium, manſtealing, and Abigeatus, ſtealing of cattell: the reſt they comprehend vnder the generall name of theft.

12 Theft is vniuerſallie forbidden, both in reſpect of the ſubſtance of the thing: and alſo in regard of the quantitie, qualitie, and vſe of it.

He therfore is guiltie of theft, not only which ſecretly conuaieth away other mens goods, and fraudulently receaueth or poſſeſſeth them: but alſo hee which putteth old in ſteed of new, vſeth falſe weight & falſe meaſure; or he, who vpon a purpoſe to deceaue, doth not reſtore the owners goods at the time and at the place appointed.

13 All of what age, ſex, or ſtate ſoeuer they bee, are forbidden to ſteale in this commandement.

14 The word Theft, doth here alſo comprehend al the euill conueiances, whereby wee goe about to make other mens goods to be our own. And all the waies which couetouſneſſe, the root of all thoſe euils, doth teach vs.

Vſurie, that is, the gaine which a man either by couenant or without couenant, doth reape by the harme of his neighbour is heere eſpeciallie forbidden.

15 God the ſearcher of the hart doth not onlie forbid outwarde theft, but alſo all the inwarde deſire whereby we gape after other mens goods.

16 Out of this negatiue commandement, the affirmatiue is to bee vnderſtood, whereby wee are commanded to giue everie man his owne, and freelie and willinglie to beſtowe to the vſe of our neighbour, according vnto our callings, whatſoeuer guifts, either of the minde or of the body wee haue receaued of God.

Wherefore all Monks, beggers, ſtage-players, and al other loyterers, who either liue in idlenes, or gaine their liuinges out of other mens goods by vnprofitable ſciences: or by riot doe ſpend their owne ſubſtance, whereby, they might honeſtlie maintaine them ſelues and others, are eſpeciallie guiltie of the breach of this commandement.

17 The ciuill puniſhment of theft, may bee arbitrarie, vppon the diuers conſiderations of circumſtances, times, places, and perſones, according to that common ſaying of the Lawe: when wickednes doth growe more riefe, the puniſhement of it ought to growe more ſeuere.

They are not therfore to be hard, who hold that it is in no wiſe lawfull to puniſh theft with death.

Defended by LAVRENCE BRVNE • IVS of Auinion.

PRINCIPLES VPPON THE NINTH COMMANDEMENT OF GODS LAVVE. XXXVIII.

1 HAving done with the expoſition of the Eight commandement, order requireth that the ninth be explained, wherein the end and reaſon of the commandement is diligentlie to bee weighed, that it may be made cleare & manifeſt, what is cōmanded & what is forbidden.

2 The reaſon of the commandement is threefolde, diuine, naturall, and polliticke.

3 Diuine, becauſe God who is true, wil haue vs to loue the truth, and to hate falſhood.

4 Naturall, becauſe there is ſuch a neere conſent and agreement betweene the purpoſe of the mind, & the words of the mouth, that thoſe wiſe men, who firſt gaue names vnto things, did call them both in Greeke, by the one and the ſelfe ſame name, to wit, 〈 in non-Latin alphabet 〉 thereby ſhewing 〈 in non-Latin alphabet 〉 in the one to be like vnto the ſpring, and in the other like vnto the ſtreame: that, like vnto the ſpring which is conceaued in the minde, and therefore is called 〈 in non-Latin alphabet 〉 inward, or internall: the other like vnto the ſtreame which floweeth out of the mind through the mouth, be meanes of the tongue, & it is named 〈 in non-Latin alphabet 〉 or vttered & pronounced

5 Nowe then even as it is agreeable vnto nature, that the ſtreame ſhoulde be like vnto the fountaine, whence it ſpringeth, & that it is againſt nature that an impure ſtream ſhould iſſue out of a cleane and pure fountaine, ſoe it is agreeable vnto nature, that the outwarde ſpeach ſhould be anſwerable vnto the inward mind, and it is contrary therevnto, that the one of them ſhould diſagree from the other.

6 Politicke, becauſe, that ſeeing the ſocietie of men, is verie much annoyed by a lying tongue and ſpeache: this kinde of injurie ought altogeather to be rooted out, from all well ordered Common-wealthes, that men maye liue in peace and quietnes.

7 The end of this cōmandement is, that in all things, at all times & places, we follow after that which is true, plain, and vpright; and that, not onely in the maintenance of the good name, credit, & eſtimation of others, but in the augmenting therof, as far as lieth in vs, and honeſty wil permit

8 Becauſe furthermore, that this lawe doeth forbidd falſe witnes, vnder the which, by ſetting downe a part for the whole is contained all kinde of lying: we think it meet in as much as the whole treatiſe following is concerning lyes, firſt to ſet downe what a lie is.

9 A lie is that, wherby any thing with a purpoſe to deceue is expreſſed, either in word or in deed, or by keeping ſecret the truth, which ought to be ſpoken or otherwiſe. And it is committed two manner of wayes, either in doctrine, or otherwayes in the gouernment of our life.

10 A lie in doctrine is committed, either when in religion men departe from the annalogie of faith: the which ſort of lies, is of all other moſt pernicious; within the compaſſe whereof, all hereſies are contained: Or when as in the deliuerie of arts, ſome thing contrarie vnto truth, is Sophiſtically intermingled with the true precepts thereof.

11 Now although, of thoſe lies which are committed in the gouernment of our life, we ſee not euerie ſort; yet the great ouglines of them, may bee ſome waies diſtinguiſhed.

1 12 When as a man being caried onlie by the affection of lying, doth vtter an vntruth, hauing neither purpoſe to deceaue, neither hope of gaine, either for him ſelfe, or for others. 2 13 When as a man doth lie, either in word or in deede for his credites ſake; as all proud boaſters, arrogant men, and hypocrites vſe to doe; and all thoſe, who hunting after the common fame, are not aſhamed, with vncleane-mouths to power forth gorgeous and gay lies. 3 14 When as the pleaſure of other men is onely reſpected, and this ſort of lie may bee called 〈 in non-Latin alphabet 〉 , or a ſporting lie. 4 15 An officious lie, whereby, either profit or commoditie is ſought for, without the endamaging of others, or the trueth which ought to bee vttered is kept cloſe, or the falſhood which ought not, is vttered: For it is indeed, contrarie vnto the dutie of a godlie man, to lie for anie cauſe. 5 16 When ſome deceit is ment towardes him, concerning whome, or to whome a man ſpeaketh. 6 17 Hitherto are to bee referred backbiting, reproach, ſcoffing, and priuie whiſpering: and to bee ſhort; all thoſe thinges, which either priuatlie or publicklie, doe oppugne, the integrity of the good name, or goods of our neighbor, or doe ſow diſſention. 7 18 When as a man lieth, either priuatlie or publickelie in judgement, to gaine either for himſelfe, or for another, by the hinderance of his neighbour, as by falſe accuſation, falſe witnes, the defence of an euill cauſe, or by pronouncing a falſe ſentence.

19 Hitherto concerning a lie, whervnto truth is oppoſed, the excellencie whereof, if it could bee ſeene with the eies, would wonderfullie inflame men with the loue therof, and drawe them to ſeeke it, and would bring lying into enuie and hatred, and make it loathſome vnto all men.

20 Nowe Trueth is a conſtant indeuour of the minde, wherby we are drawen to imbrace true ſpeaches, to ſpeake the truth, to auoyd all diſceitfull concealing both in word and deed, and to loue ſinglenes and vprightnes. Hitherto dooth appertaine the loue of the trueth, the plainnes and moderation of the tongue; with many other vertues that are oppoſite vnto lying.

21 But in as much as lying is a thing that cannot bee comprehended: none of theſe things which containe ſome truth either in word or deed, are to bee called lies, but are to be tearmed formes of ſpeach, vnder the which, the truth is contained: Of this kind are many Propheticall ſpeaches and actions, and all Tropes in like ſort, as Metaphors, Metonimies or chaunges of the name, Ironies, Allegories, Hyperboles or excesſiue ſpeaches. And in like ſort, all Prouerbs, Parables, Fables which carry no vntruth with them; and therefore they are not to bee called Lies, but inſtruments of the truth.

Defended by IOHN HALBERGIVS a Flemming.

PRINCIPLES VPPON THE TENTH COMMANDEMENT OF GODS LAVVE. XXXIX.

1 HAuing done with the ninth Commaundement, the tenth remaineth to bee diſcuſſed, wherein the Lord ſetteth downe a lawe, not onely for the outward act of the bodie, but euen for the inward thought of the minde.

2 This commandement is ſet down in the laſt place, becauſe the beſt methode in teaching, is, to proceed from the things that are known, vnto the things that are leſſe knowen: Now theſe thinges which doe conſiſt in a determined will, and afore appointed deliberation or outward act, are better knowen then the inward thoughts, which very few thinke to be ſinne, ſo they do not breake out into actions, and none (as PAVL teſtifieth) can account them to be ſinfull, except the aſſent bee joyned vnto them, ſaue onelie thoſe who are inſtructed by this commandement.

3 Nowe Concupiſcence in this place, is not onely, (as commonlie they define it in the Scholes) a deſire of an apparant good, but rather euery motion of the minde, euen the verie leaſt that is not agreeable vnto the will of God.

4 The reaſon of this Commaundement is double, the former whereof; is drawen from the nature of the Law giuer; who being a Spirite moſt pure, hath ſet downe a lawe like vnto himſelfe, that is, a ſpiritual, pearcing in this commandement, vnto the moſt inward cloſet of mans heart.

5 Vnto this reaſon, is annexed another; whereby a difference is ſet downe, betweene the lawes of God, and the conſtitutions of other Law-giuers, howe wiſe ſoeuer they be.

6 For by the Politicke lawes of men, are condemned thoſe things onelie, which are vnjuſtlie done or ſpoken, either againſt the Common-wealth, or againſt priuate men. Some Philoſophers indeed, reprehend the verie euill affections, as being of themſelues faultie: but yet onelie ſo farr as, the will conſenteth vnto them.

7 But in this Cōmandement is condēned, the very leaſt thought that doth ſwarue from the will of God, (and doth not reſēble that image, acording vnto which, the firſt man was created) although wee aſſent not thereto; and therefore, the foundation of this Commaundement pearceth deeplier then any laws of men, or any precepts of the Philoſophers.

1 They are therefore deceaued, who holde, that the concupiſcence heere condemned, is onely an infirmitie, and not a ſinne, 2 They erre much more greeuouſlie, who doe not onely, not condemne this ſinne after Baptiſme; but alſo holde it to be a kinde of matter left within vs, to kindle and ſtir vp vertue, by oppoſing it ſelfe therevnto. 3 It is alſo manifeſt out of this Commaundement, that the fulfilling of the Law, is altogeather imposſible, euen vnto the moſt holie men; and it is apparant, that all men in themſelues are heere condemned.

8 Yet euery deſire and affection, are farre from being condemned in this Commandement, for thoſe deſires to do good, which are powred into the hearts of the faithfull, are eſpeciallie commendable: Neither are the neceſſarie, and the naturall effectes, which God hath engrauen in the nature of man, both for the deſire of thoſe things that are agreeable vnto nature, & alſo for the repelling of ſuch things as are contrary thervnto, condēned by Gods word, ſo that they be contained within the bounds of that mediocritie which the wiſedome of God hath ſet downe.

They doe therefore greeuouſlie offend, who bring in amongſt men, the Stoiacall immoouablenes of the affections, as though God would haue men to bee without naturall affections or ſenſeleſſe.

9 The rauing of franticke men, and the dreames of thoſe that ſleepe, although they be teſtimonies of the corruption of nature; yet are they not properlie contained within this commandement.

10 Yet all vile and filthie dreames, and all other that ſwarue from Gods lawe, are ſinfull in their manner, and ſtand in need of the mercie of God; eſpeciallie, if they proceed from the euill cogitations, that wee haue had in the day time.

11 This Commaundement maketh not the Decalogue to haue any Tautologie, or vaine repetition in it, neither is it any wiſe ſuperfluous.

12 This Commaundement concerning concupiſcence, is one, and not two.

The Papiſts therefore are groſſe ſeducers, and all others, who hauing blotted the ſecond commandement out of the firſt Table, and yet knowing that the number of the Commandements by the authoritie of the Scripture muſt bee ten, haue, to the end they might craftily couer their deceit, rent this Commandement into two.

13 All wicked concupiſcence againſt the goods of our neighbour, is heere forbidden; by ſetting downe a part for the whole, as it is vſuall in the other Commaundements.

14 This lawe doth expreſlie make mencion of ſome of the goods of our neighbour, as of his Houſe, his Wife, his Seruant, his Maid, his Ox and his Aſſe: both that theſe few might be for an example of the reſt, and alſo, becauſe that men doe for the moſt part more earneſtly and commonlie couet theſe things.

15 That which is heere ſpoken vnto men [Thou ſhalt not couet thy neighbours Wife,] is to bee vnderſtood, as ſpoken and commaunded vnto women; namely, that they ſhould not couet the husband of another: for this Commaundement doth appertaine vnto all, without any difference of ſexe or eſtate.

16 Out of the former things, the affirmatiue of this Commaundement is eaſie to bee collected, which is; that whatſoeuer we conceaue, meditate, or will, be joyned with the glorie of God, and the good of our neighbor; the Lord herein commanding vs, that wee ſhould loue him with all our hearr and vnderſtanding.

Defended by PETER CARPENTER a Low-countriman.

PRINCIPLES CONCERNING REPENTANCE. XL.

1 SEeing the wickednes of mans nature is ſuch, that not onlie no man can performe the Law of God, but not ſo much as perfectlie fulfil the leaſt part therof; and therefore, no man in this corrupt fleſh can liue without ſinne; it will not bee amiſſe, now that wee haue done with the opening of the lawe, to ſet downe the treatiſe concerning Repentance: For euen as by the diligent reading ouer of a thing, the faultes eſcaped in writing, are oft corrected; ſo the ſinnes of our life are amended by repentance.

2 Repentance therefore, which the Hebrues call TSHVVAH from turning againe, and the Greekes 〈 in non-Latin alphabet 〉 from the changing of the mind, may be thus aptlie defined.

3 Repentaunce is the true conuerſion of our life vnto God, proceeding from the true and ſound feare of GOD, whereby, the ſinner leauing the follie of ſinne, commeth home againe, & changeth the former purpoſe of his mind into a better.

4 Two things are diligentlie to be noted in this definition; the one (where we ſpeak of the conuerſion vnto God) that there is required a renuing, not onely in our workes, but alſo in the very ſoule it ſelfe, which then dooth caſt off the old man, when as, it bringeth forth the fruits of works that are anſwerable vnto the renuing thereof.

Therefore, the prepoſterous endeuours of hypocrites are to be reprehended, who externallie make a ſhewe of outward repentaunce, when as in the meane time, they neuer go about to vntie the bundles of iniquitie, which they haue within them.

5 The other, in that wee teach, that it ought to ariſe from the true feare of God: For the ſoule of a ſinner muſt be touched with the ſenſe of Gods judgement, before ſuch time as it can be drawen to repentance; For ſuch is the obſtinacie of our fleſh, that vnleſſe it be bruiſed with threats, as with a hammer, the ſlouthfullnes thereof will neuer bee amended.

6 Now of Repentance there are two parts; Mortification of the olde man, and the quickning of the Spirite.

7 Mortification of the olde man, is the abolliſhing of our naturall corruption, which is doone by the Spirite of God, and is by little and little, perfected by the ſame.

8 The quickning of the Spirite, or the gift of the newe man, we define to be that power, which by little and litle, comming into the place of the abolliſhing of our naturall corruption, (as the day ſucceedeth the driuing away of the darkenes) maketh that after we haue knowen and allowed the will of God, wee beginne to do and to will, that which is good.

The Papiſticall diuiſion of Repentance, into contrition of the heart, confesſion of the mouth, and ſatisfaction of the deed wee allow, if it bee rightly expounded: but we refuſe the ſame, as altogeather falſe and vngodlie in that ſenſe that they bring and vnderſtand it.

9 For they doe vnderſtand nothing els by the contrition of the heart, then that biting, wherehy, ſinne doth gnawe the conſcience, either when it ſtandeth in the feare of the judgement, of GOD, or of mans, that hangeth ouer it, or when it ſuffereth the puniſhment impoſed by men.

10 But we call that a contrite heart, whereby the conſcience is marueilouſlie greeued indeed, and that not with out the biting of ſinne, but properlie by the inſpiration of the holie Ghoſt; not ſo much for feare of puniſhment, as becauſe a man hath offended his GOD, and by reaſon of the hatred of ſinne; the which heauines, the Apoſtle, that he might diſtinguiſhe it from the other, which begetteth deſperation, calleth ſorrowe or heauineſſe according vnto God.

11 Againe, moſt foule, and moſt contumelious againſt the grace of God, is that other errour of theirs, whereby, they make that biting of ſinne, which is altogeather deadlie, vnleſſe it be healed by the grace of God, to bee a part of that puniſhment, which ſhould be paid as a recompence for ſinne.

12 So alſo wee acknowledge, that the Scripture dooth make mention of a double confesſion: The one, which is done either vnto God alone, & that either priuatly by one man, or publickly by the whole Church: or that which is done vnto God and the Church, by thoſe who haue offended the Church by ſome publicke ſcandall or offence: the other which is doone vnto our neighbour, beeing hurt by ſome priuat injurie.

13 Now, this latter confesſion haue the Papiſts, contrary vnto the whole lawe of God, turned vnto an auricular confesſion: ſetting downe a lawe, whereby with vnſpeakeable tyranny they haue bounde miſerable conſciences to recken vppe their ſinnes both all and ſome that they haue committed, in the eare of the ſacrificing Prieſt.

14 The puniſhments alſo called 〈 in non-Latin alphabet 〉 of the Grecians being ordained not for everie one, but for thoſe onely who ſinne with the publick offence of the church, and who haue their 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 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, • 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 the Mediator, both of the Fathers that were circumciſed, and alſo of vs that now are vnder Baptiſme.

16 Thirdly, that he came therefore into the world, not to breake, but to performe the law, and perfectlie to fulfill it, euen in the leaſt points.

17 Fourthly, that he is the knot & the band of both the couenants, although he abrogated the olde by the new.

18 We then condemne their blaſphemy, who thinking that Chriſt was born a bare man, do teach that in his baptiſme, hee was firſt of all made pertaker of the holy Ghoſt, and therefore, that he is called God onelie in name.

Defended by DANIEL CHAMERIVS Occitanus.

PRINCIPLES CONCERNING THE PASSION AND DEATH OF OVR LORD IESVS CHRIST. XLIII.

HAVING HANDLED THOSE THINGES which appertaine vnto the conception and Natiuitie of Ieſus Chriſt our Sauiour: we are to come vnto his Paſsion.

1 AS ſoone as the WORD, that aeternall Son of God, taking vpon him mans fleſh, was brought foorth into this world, hee began euen then to performe the myſterie of our Saluation▪ Neither had it ſufficiently profited vs, that Chriſt had onely beene borne, vnleſſe alſo, hee had performed whatſoeuer was required to bee done, that wee ſhould be reconciled vnto God.

2 The will of the Father conſiſted in theſe points: firſt, that in him, mans nature being perfect and pure from all ſinne, ſhould moſt holily, moſt perfectly, and moſt fully fulfill all the righteouſnes of the lawe: Secondly, that by the whole courſe of his life, hee ſhould take vpon himſelfe the puniſhments due vnto our ſinnes, and pay the ranſome of them by a full ſatisfaction.

3 Therefore, whereas in our beliefe, wee go preſentlie from his Natiuitie to the ſuffering of the Croſſe, thereby (ſetting down a part for the whole) is comprehended what ſoeuer Chriſt ſuffered, euen from the very moment of hys conception, vnto the day that hee was deliuered into the hands of the Iudge; and that not without cauſe, ſeeing this was the laſt and eſpeciall act of the ſuffering of Chriſt for vs.

4 By his paſsion in like ſort, we vnderſtand alſo al thoſe ſorts of injuries, wherewith the Euangeliſts doe write, that he was reproched, and his puniſhments agrauated.

5 In theſe ſufferings of Chriſt, we conſider three things eſpecially.

6 And firſt of al, both that fearful hatred of God, againſt euerie tranſgresſion of the law, which could in no wiſe bee appeaſed, but by a moſt perfect ſatisfaction.

7 And alſo that vnſpeakable loue of God towards mā, who ſent that onely begotten Son of his, that whoſoeuer ſhuld beleeue in him, ſhould not periſh, but haue euerlaſting life.

8 Next, wee are to conſider the inſtruments which the Lord vſed to effect ſo great a worke; and they were moſt euill: namelie, Sathan, the Prieſts, IVDAS and PILATE; (for who but ſuch as were moſt wicked, could finde in their heartes, to accuſe or condemne him that was moſt innocent) yet the LORDE vſed them in ſuch ſort, as by their meanes, he brought to paſſe that worke, which of all other the workes of God, was the moſt holy and the moſt admirable; that is, the redemption of his Elect: and as for the inſtruments, who ſinned not by compulſion, but wilfullie, and againſt their owne conſcience, hee allotted them vnto moſt juſt condemnation.

9 Thirdly, we conſider the effects of that ſacrifice; namelie, the force of that moſt perfect obedience of his, euen vnto the death of the Croſſe, whereby, we are clad with ſuch a righteouſnes, as the law of God requireth; and alſo, the moſt ful ſatisfaction for all our ſinnes, wrought by this oblation once offered; whence doth follow remisſion of ſins freelie, in reſpect of vs.

Wherefore the Papiſts doe erre moſt foulie, who beſides the onely Pasſion of Chriſt, go about to place their own merites, and the merites of Saints, as a needful ſupplie of the ſaide Pasſion, or as though Chriſt was therefore borne, that he might powre into vs the force to merite aeternall life of our ſelues.

10 Nowe, ſeeing Chriſt was true man, that is, conſiſting of a true ſoule, and of a true bodie of a man; he had a body ſubject vnto outward pasſions, and therfore, he bare moſt greeuous ſufferinges in his bodie, to the end, that hee might trulie deliuer vs, euen in reſpect of our bodies.

11 Now, in reſpect of the ſoule, he was ſtrucken thorow with moſt vnſpeakable anguiſhes and torments: yea, hee ſuffered in his ſoule, the moſt horrible and fearefull burthen of Gods wrath, that he might deliuer our ſoules from the euerlaſting torments of Hell.

They therefore are to be condemned, who haue affirmed, that Chriſt, either did not ſuffer, as the Simonians or that hee did not trulie, but ſuppoſedly ſuffer, as the Marcionites and the Manichaees did.

12 The Diuinitie notwithſtanding, which was perſonally vnited vnto the humanitie that was aſſumed, did not depart therefrom in the time of the pasſion; but it ſo farre with helde it ſelfe in not ſhewing the force thereof, vntill that his ſoule did vnſpeakablie apprehende and feele the wrath of God, then the which nothing can bee imagined more horrible; the burthen whereof, he had neuer bene able to ſuſtaine, vnleſſe at the laſt, he had bene ſtrengthened to gaine the victorie by the ſame Deitie of the word.

13 Ieſus Chriſt then, to ſpeake properly, ſuffered in his bodie and in his ſoule; yet notwithſtanding, we may trulie and Chriſtianlie ſay, that the Lorde of glory was crucified, dead, &c. not that the Deitie did ſuffer, (for the Diuinitie is imparible) but that this bodie and this ſoule, is the proper body and the proper ſoule of the WORD.

We doe deteſt therefore, both the open Eutychians, who as they confound the proprieties and the natures: ſo they hould, that the Deity did ſuffer; & alſo the cloſe and ſecret Eutychians, who are compelled in deede to confeſſe, that the Deitie did not ſuffer, but yet do hould, that the communicating of the proprieties of the Godhead and the Manhood, are reall; euen in reſpect of the natures them ſelues, and therefore, that the WORDE in reſpect of it ſelfe, did ſuffer ſome thing.

14 That baſe eſtate of the WORD, whereby he made himſelfe of no reputation, not in himſelfe, but in the fleſhe which was aſſumed, was eſpeciallie ſeene, as it were with the eies in his Pasſion, wherein the aeternall Sonne of God as wee may ſay, forgetting himſelfe, if I may ſo ſpeake, did haſten of his owne accord vnto ſuch a puniſhment.

15 The condemnation of Chriſt vnder CAIPHAS and PONTIVS PILAT, which is a matter of no ſmall moment & conſideration, went before the puniſhment which he ſuffered: For when as we could not ſtand before the Tribunall ſeat of God, Chriſt appeared before the ſeat of the high Prieſt PONTIVS PILATE; yet was he by and by condemned to be hanged vpon the Croſſe; the juſt for the vnjuſt, that he might ſet vs free from the judgement of GOD the Father.

16 The kind of puniſhment wherevnto he was judged, was the Croſſe; then the which, there was nothing more ignominious, euen by the law of God, to the end we might know, that hee was not onely dead, but alſo made a curſſe for vs.

17 Chriſt therfore, being the true and the onely Prieſt, performing the worke of the Mediatour-ſhippe, as all the ſhadowes of the lawe did prefigure him, carrying about with him that Tabernacle of his bodie, entred once into the holie place, where vppon the Altar of the Croſſe, hee once offered himſelfe a Sacrifice and a brunt offering vnto his Father, by ſheadding his moſt precious bloode; hee I ſay, beeing the Prieſt, the Sacrifice, the verye redemption, ranſome, and propitiation, and euen all theſe thinges for euer.

Wee deteſt therefore with all our hearts that blaſphemie, whereby the Papiſts are not affraid to affirme, that Chriſt is as yet daily offered vnto his Father, reallie and in deed for the quick and dead, by the ſacrificing Prieſt: then the which blaſphemie, nothing can bee more execrable.

18 Nowe Chriſt by his death, hath abolliſhed both the firſt and the ſecond death vnto his Elect. The firſt death, not that he hath fully deſtroyed the ſame, but that he hath chaunged it in ſuch ſort, as it is no longer a puniſhment of ſinne, or an entry vnto the other death, but a paſſage vnto aeternall life.

19 The latter indeede, in reſpect that hee beeing dead, did altogeather put it vnder his feet, and openly triumph ouer the ſame: wherefore alſo wee are no longer to feare it.

20 By the death of Chriſt, wee vnderſtand the true ſeparation of his ſoule from his bodie: the which ſoule (as hauing it in his owne hands) when he had fulfilled al theſe things which were foreſpoken of the Prophets, concerning his ſatisfaction for vs, and hauing performed all the ſolemnities of the true expiatorie ſacrifice; hee willinglie calling againe and againe with a great crie on his Father, gaue vp.

21 Yet was not the Diuinitie of Chriſt therefore ſeperated in his death, either from his bodie or from his ſoule; but it was alwaies perſonallie vnited vnto both, in ſuch ſort, as that band of the perſonall vnion was neuer broken.

Wherefore ſome haue not taught aright, in giuing out that Chriſt by his death, ceaſed to be man.

22 Laſtlie, beſides all the fruites which wee drawe (as hath beene ſhewed) from the paſsion, croſſe and death of Chriſt, this is not the leaſt, that by the benefite and power of them our old man ſuffereth, is crucified, & quit broght to nothing with him.

Defended by ANTONIE THYSIVS a low countriman.

PRINCIPLES CONCERNING THE BVRIAL AND THE DESCENSION OF CHRIST INTO HELL. XLIIII.

1 ALL theſe things that Chriſt ſuffered or did for our cauſe, are in the ſecond part of the Apoſtolical Creed, comprehended in the actions of his humiliation or exaltation.

2 The actions of his humiliation, are either of his ſecret or of his open humiliation: of his ſecret is his conception; all the reſt euen vnto his Reſurrection are of his open humiliation.

3 Wee haue hitherto dealt, concerning the act of his ſecret humiliation, and alſo, concerning the foure firſt heades of his open humbling, his Natiuitie, Pasſion, crucifying, and death; the two latter aboue named do yet remaine; viz. his Buriall and his Deſcenſion into Hell, the former whereof, belongeth vnto his body, the latter vnto his ſoule, as afterward we will ſpeake.

4 The Buriall of Chriſt is to be expounded, euen as the wordes themſelues doe ſound, wherein are to bee conſidered: Firſt, the perſons who buried Chriſt: Secondly, the forme and manner of his burial: Thirdly, the end: Fourthlie, the effects: Fiftly, the place: Sixtly, the time he remayned in the graue.

5 The perſons who buried him, were IOSEPH of Aramathea, and NICODEMVS, who hauing obtained the bodie of Chriſt of PILATE, did anoint the ſame with Balme, and wrapped it in fine linnen, and afterwards buried it: In all which points, we haue a ſinguler example of faith, and alſo of Gods prouidence, hereby making a way to the reſurrection of Chriſt.

6 The forme of his buriall, conſiſteth in his anointing, (the which in reſpect of God, was a type of that liuely ſmel flowing from the death of Chriſt) his winding & laying in the graue, which were aſſured teſtimonies of his death.

And here wee are not to conceale their notable deluſion, who not onely ſuperſtitiouſlie, but alſo ignorantlie and fooliſhlie, doe in Sauoy offer a certaine Linen to bee worſhipped, wherein Chriſt ſhoulde bee wrapped in the graue, the which they alſo fooliſhly call a handkercherffe or napkin, wherein the whole bodie of Chriſt is painted: wheras the Iewes according to their cuſtome, doe onelie binde the head in a Napkin.

7 The endes of this buriall are manifolde: For firſt of al Chriſt would therefore be buried, that he might be declared to be truly dead. 2. That he might perſue death, fliing as it were, vnto her innermoſt denne. 3. That hee might make our buriall ſmell of the liuelie ſauour of his death, and ſo driue away from vs the horror of the graue. 4 That by this meanes, hee might leaue a ſure teſtimonie of the reſurection.

8 The effect of the Burial of Chriſt, is firſt of all this; that as dying, he ouercame death, and perſued this victorie of his, that he might deliuer his bodie frō the effect of death, that is, from being turned vnto duſt: euen ſo, by the ſame power of his, hee might bring the bodies of his members, vnto aeternall incorruption. The other is, that euen as the burial of that bodie, which was aſſumed into for vs, a ſpiritual & an aeternall life, was a certaine cōtinuance of death, ſo is it vnto vs a pledge of the ſpirituall death of the olde man, dying in vs by litle and little: in which reſpect we are ſaid in Baptiſme to be buried with him into his death.

9 Neither is the bodie of ſinn weakned in vs at a moment, but by continuall progreſſe dooth dailie more and more languiſhe, vntill it bee made altogeather without ſtrength, which ſhall then be, when wee ſhall perfectlie riſe againe.

10 Hee is ſaid to bee buried in a Fielde, neere vnto the place where he was crucified, and that in a newe graue cut out of a rocke, that it might bee clearlie manifeſt, that hee was trulie buried; and therefore, alſo that hee roſe againe, and not ſome other in his ſtead.

11 As concerning the ſealing & watching of the graue, both came to paſſe by the gret prouidence of God; namelie, that the moſt extreame enemies of Chriſt, by whoſe ſeal and guard, the Sepulchers was made ſafe, might bee compelled againſt their wils, to confirme the Reſurrection of Chriſt, that by and by followed.

12 It was not neceſſary, that the time wherein hee lay in the graue, ſhould in euery point bee anſwearable to the Type of IONAS; but we are to know, that (Chriſt haſting as it were vnto the victorie) the Scripture is wont, by ſetting down a part for the whole, to giue the name of ſome whole thing to the beginning and end thereof. So Chriſt beeing put in the graue, at the latter end of that day, which went before the Sabaoth, lay in the graue the whole Sabboth, according to the cuſtome of the Iewes, which account a naturall day, from Euening to Euening, and roſe againe the beginning of the next, which was the firſt daye of the weeke.

13 Concerning this Article of the deſcenſion of Chriſt into Hell, it is manifeſt, that there is no mention made of either, in the Nicene or in any other of the ancient creeds, and RVFFINVS witneſſeth, that it was not read in the Church of Rome.

14 No man therefore ought to wonder, if ſome queſtion be made of the meaning thereof.

15 That the Creede, which is called the Apoſtles, was written by the Apoſtles themſelues, before they departed from Ieruſalem, euerie one of them bringing in his ſeueral Article, it is a meere fabulous tale, as the very number of theſe Articles do ſhew.

16 Yet it is cleare, that they were faithfullie and truely gathered out of the preaching of the Apoſtles, & acounted euen frō the moſt ancient time, as a ſquare & a rule of faith

17 Now their opinion is verie probable, who doe take theſe words, [he deſcended into Hel] (if this Article was at the firſt in the common creed, expreſſed in ſo many words) not for any diſtinct Article, but for a ſummary comprehenſion of the laſt and loweſt degree of Chriſtes humiliation, which ſhould bee pointed out by the wordes of ſuffering, crucifiyng, death, and burial; as this kind of ſpeach is ſomtimes in the Scriptures Metaphorically vſed, for the loweſt eſtate of anguiſh and dejection: So that, [He ſuffered, was dead, buried, and deſcended into Hell,] ſhould be but one Article of faith.

18 But who can beleeue, that the Fathers of Nicene, and ſo many Synods that afterward followed, and the very Church of Rome it ſelf would haue raſhly blotted out this Article, if it had bin written in ſo many words in the common Creed.

19 Either of the two therefore muſt needs bee neceſſarie; namelie, that either this kinde of ſpeach, in that ſenſe that wee haue ſpoken, though familiar vnto the Hebrues, was not yet receiued in all Churches, as being ambiguous and not neceſſary; ſeeing it was ſufficiently vnderſtood by the former, and ſo by a little and a little, grewe out of vſe: or that this Article alſo, was then inſerted into the common Creed, when as their opinion, which hath bene of ancient time, had by degrees taken place, who thought that the ſoule of our Sauiour Chriſt, beeing ſeparated from his bodie, went into I know not what place, where the Spirits of the beleeuing Fathers ſhould haue their aboad.

20 But this opinion, though it hath bin of a long time receaued, by a common and an olde growen error, cannot bee confirmed any wiſe by any teſtimonie of the Euangelicall Hiſtorie, but is manifeſtlie ouerthrown thereby, ſeeing it is very apparant by the woordes of the Euangeliſts, that the Spirite of Chriſt, being departed out of his bodie, was there receaued, into whoſe hands hee committed it when hee gaue vppe the Ghoſt, that is, into the place of aeternall bleſſednes, whereof ſpeaking vnto the Theefe, he ſaid; [this day ſhalt thou be with me in Paradiſe.]

21 Nowe, that there was any place allotted vnto the Spirits of the Fathers, that departed before the incarnation of Chriſt, whence afterward, the Spirite of Chriſt comming thither indeed, ſhuld bring them with him into heauen; it can in no wiſe bee confirmed by any colourable teſtimonie of the Scriptures: Neither would the Euangeliſts haue omitted any ſuch thing in the ſtorie of the pasſion of Chriſt: But this opinion ſeemeth to ariſe, partlie, in that manye are written to haue riſen, either by Chriſt, or with Chriſt: partly, out of the PSALME 16.8. which PETER citeth Act. 2.25. and out of two other places alſo of 1. PET. 3. wrongfullie interpreted.

22 Out of this error, ariſe two other that are more abſurd, the one of thoſe, who beeing ledde by the miſvnderſtanding of the words of PETER, thought that the ſoule of Chriſt went indeed into Hell; to the ende, that as in bodie hee had preached the Goſpell vpon earth, vnto thoſe that were liuing: ſo alſo he ſhould preach the ſaid Goſpel in his Spirit, vnto the Spirites of thoſe that were dead, as though that after death, there were any place left for preaching & repentance.

23 The other errour is of thoſe, who dreamed that the Spirite of Chriſt ſhould goe vnto the ſoules of the damned, that hee might there alſo ſuffer in his ſoule, the paines ordained in hell for the damned: as though that the ſoule of Chriſt, whileſt it was in his bodie, did not beare thoſe puniſhmentes for our ſake; as both that horrible agonie, which hee ſuſtained in the Garden, and alſo, that fearefull crie, [My God, my God, &c.] which vpon the Croſſe made Heauen and earth to tremble, doe beare witneſſe: or as though, that ſpeache, [It is finiſhed,] wherein our whole hope conſiſteth were vntrue.

24 But wee (omitting the whole controuerſie, concerning the putting in, or the blotting out of this Article) do ſimplie vnderſtand, by the Deſcenſion of Chriſt into hell, thoſe things, which Chriſt being made a curſe for vs, ſuffered in his ſoule for our ſake, in thoſe torments eſpeciallie, which were ſo greeuous, as nothing could be, no not imagined more horrible.

25 By the word DESCENSION therefore, is not ment any remoouing from a higher place to a lower, becauſe that can properlie agree neither vnto the Deitie, which is euery where, nor vnto the bodie, which of it ſelfe lay dead in the Graue, neither vnto the ſoule, which beeing commended vnto the Father, was ſtraight way in Paradiſe, after it was ſeparated from the body.

26 Now the word HELL, which in the Scripture is diuersly taken, ſignifieth neither the Graue, becauſe that explanation ſhould bee ſuperfluous and obſcure; neither yet the place of the damned, as it is cleare out of the former Principles.

27 Therefore this Deſcenſion of Chriſt into Hel, which had an ende at his death, went before the Article of his buriall: but yet it is placed after the ſame in the order of ſpeach, euen becauſe it was thought meet, to ſet downe in one tenor of ſpeach, whatſoeuer did belong to the humiliation of his body.

Defended by HILLARIE FANTRART an Engliſh-man of Guernzy.

PRINCIPLES CONCERNING THE RESVRRECTION OF IESVS CHRIST. XLV.

1 HItherto wee haue heard Chriſtes combate with death; wherein he might ſeeme to be ouercome by death, becauſe it ſo far preuailed againſt him, as it threw his dead bodie into the graue.

2 Now we are to ſpeake of Chriſts victorie ouer death: the beginning whereof, was the preſeruation of his dead bodie in the graue, vncorrupted: and that without the help of anie art of the Apothicarie.

3 His full victorie manifeſted it ſelfe in the reſurrection of his bodie: ſeeing that life is directlye oppoſite vnto death.

4 Now, that onlie is ſaid to riſe again, which lay down, and therefore, neither the Deitie nor the ſoule of Chriſt roſe againe. Yet notwithſtanding, the reſurrection after a ſort doth appertain vnto the ſoule: namelie, in that reſpect that by the reſurrection it was reſtored againe vnto the bodie, that is, vnto his proper inſtrument.

5 Heere it is alſo gathered, that the ſame verie bodie which was laid in the graue, roſe againe.

6 The Reſurrection did aboliſh none of the eſſentiall qualities of the bodie: of which ſort are, to haue a quantitie, and to bee finite: whence followeth, that it is alſo encloſed within the compaſſe of the members thereof; and is contained in a place.

We do condemne therfore the Eutychians, who held that he had a bodie, that was not bodilie: and the Valentinians, who ſaid that it was an aierie bodie: and the Marcionites, who turned his true bodie vnto a ſhadow, both before and after the Reſurrection.

7 By the ſame reaſon alſo doth fall to the ground that inuented forgerie, both of Tranſubſtantiation, and Conſubſtantiation, as beeing altogether repugnant vnto the truth of the bodie of Chriſt.

8 Chriſt was the firſt that roſe hauing ſwallowed vp mortalitie, and remooued at once all the infirmities of the naturall life from him ſelfe: although that after his reſurrection he did trulie eat and drinke, that he might make vs fullie aſſured, that he tooke vpon him again a true bodie.

9 Chriſt (which is proper to him alone) roſe againe by the power of his owne Deitie, and not by any borrowed ſtrength, or by the force of anie creature.

Therefore his Reſurrection is a moſt true demonſtration, that he was trulie God.

10 There was great cauſe why Chriſt ſhoulde ryſe the third day, and not before; leaſt that if he had riſen ſooner, his death ſhould haue ſeemed to be but fained, or if he had ſtaied longer in the graue, the faith of the elect might haue beene hazarded.

11 The Reſurrection of Chriſt was neceſſarie to the accompliſhing of our ſaluation, becauſe that as it behooued him to ſuffer the death due vnto our ſinnes; ſo alſo it was needfull that death ſhould bee ouercome by him, that hee might bring vs vnto aeternall life, beeing deliuered from mortalitie.

12 It was agreable alſo vnto the juſtice of God, that Chriſt ſhould enioy aeternall glorie, euen by the condition of the legall couenant, which is, do this, and liue.

13 The Reſurrection of Chriſt is a ſure pillar of our reſurrection, becauſe the church is as it were, the complement or filling vp of Chriſt: and therefore taking away that head of Chriſtian religion, vaine were the preaching of the Goſpell.

Therefore we deteſt from our harts the Saducees and all Philoſophers, that haue denied the reſurrection of the fleſh.

14 The doctrine of the Reſurrection hath beene continuallie held in the church of God: the which alſo though it do depend vpon the omnipotencie of God onelie, may yet in ſome ſort, by laying downe ſome ſure grounds and principles, bee probablie gathered by humaine reaſon.

15 Our bodies ſhall not be two in nomber after the reſurrection, but the verie ſame bodie that lay downe in the graue ſhall riſe againe.

The opinion therefore which IOHN the Biſhop of Ieruſalem held concerning the taking vp of an other body is worthelie condemned.

16 The Reſurrection of Chriſt doth properlie belong vnto the elect: ſeeing the wicked are to ryſe againe not by the vertue of his reſurrection, but by the juſt judgement of GOD vnto aeternall damnation, euen by the force of that penaltie, which GOD added vnto the commandement hee gaue to ADAM: The day that thou ſhalt eate, thou ſhalt die the death, euen the firſt and the ſecond death.

17 It is no wonderfull caſe, that Chriſt after his Reſurrection did not openlie manifeſt himſelf vnto all men: for as there is a time of mercie, ſo is there a time of judgemēt with God.

18 Chriſt proued his Reſurrection vnto his diſciples, by all kinde of arguments: as, by the teſtimonies both of Angels, of weomen, and of men vnto whome he preſented himſelfe aliue, euen in the ſame bodie that was marked with the ſcarres of the wounds: adding thereunto alſo the teſtimonies of the Prophets.

19 Vnto all theſe things he adjoined his conuerſation which he had with them for the ſpace of fourtie daies, leaſt either a ſhorter time ſhould not ſuffice, or if he had continued longer, he might ſeeme to haue riſen to ſuch a life, as he lead heere at the firſt.

20 Hetherto alſo belongeth the manner of his appearing, which was in ſome reſpect naturall: that it might be manifeſt, that neither his reſurrection nor his glorie did take from him his true humanitie, whereby he is and ſhall be our brother for euer: and yet notwithſtanding ſupernaturall that all might knowe him, hauing laide downe this naturall life to be vnto vs, the firſt fruits of a ſpirituall and an aeternall.

21 Now, ſeeing both this hyſtorie of the Reſurrection, and alſo teſtimonies of the Prophets which fore-tolde the ſame, were publiſhed openlie and in the audience of as manie as would heare, not onelie of the Iewes, but of al other people, and was alſo confirmed by all kinde of miracles: it muſt needs be, that neither the Iewes, nor anie other people can complaine, that Chriſt after hee had riſen againe, did not offer himſelf to be ſeene of them.

22 And ſeing that Chriſt came to ſaue his elect wholly, both ſoule and bodie: and that his reſurrection is his true and full victorie: it followeth, that that ſpirituall reſurrection (whereby it commeth to paſſe that our ſoules beeing ſpiritually vnited vnto Chriſt, the old mā beginneth to die in vs, & being by little and little to be worne away, is buried, and the new man riſeth again) doth depend vpon the reſurrection of Chriſt; that euen as Chriſt after his reſurrection, & not before (as far as he is our head) began to liue that aeternall life, after he had ouercome all the infirmities of this naturall life, which (ſinne excepted) he had vndergone for our ſakes: ſo that qualitie of an vncorrupted life being begun in our ſoules while we liue heere, and proceeding farther, after the diſſolation of this bodie, is at the length to bee fullie perfected, when the reſtitution of our bodies ſhall be accompliſhed: and ſo the elect ſhall liue that aeternall life with Chriſt, the type of which benefite is the Sacrament of Baptiſme vnto vs.

23 Nowe, euen as the Spirit of Chriſt paſſed from the Croſſe into Paradiſe, at the verie ſame moment that it departed out of the bodie, & thēce returned into the bodie, that whole Chriſt in reſpect that he was man, might be afterwards glorified: ſo we do beleeue that their ſpirits who die in the Lord, do ſtraight way depart vnto God, there to enjoy that meaſure of glory that is appointed for thē: vntill that they beeing adjoined againe vnto the ſame bodies (which will be the verie ſame in ſubſtance trulie corporal, though in a far more excellent eſtate) ſhal liue vnder Chriſt their head for euermore.

We do condemne therfore, both that fable of Purgatory fire, and alſo their doctrine, who dreame that the ſoules of the departed, are a ſleepe vntill the laſt day of judgement.

Defended by BENIAMIN CRESSONIVS of Burgundie.

PRINCIPLES CONCERNING CHRIST HIS ASCENSION INTO HEAVEN. XLVI.

SEING THE ARTICLE OF CRISTS REſurrection hath bene alreadie opened: it now followeth, that we deale with his aſcenſion into heauen.

1 AS the Scripture dooth teach, that the death, reſurrection, and buriall of Chriſt were true, and not fained; ſo, the ſame doth teſtifie, that his Aſcenſion into heauen, was not onely viſible, but alſo locall.

2 For although, the word ASCENDING, is ſometimes Figuratiuely ſpoken concerning God; yet in this Article of the Faith, it is taken in his proper and naturall ſignification, in ſuch ſort, that by it is expreſſed a paſſage, from a lower place vnto a higher, which is pointed out by the name of Heauen.

3 Whereas in the Scripture, there is mention made of a three-folde Heauen; wee affirme, that the higheſt of all, is heere to bee vnderſtood: wherein, is the ſeat and aeternall habitation of the ſoules of the faithfull, and where alſo, Chriſt is exalted aboue all Creatures.

4 And although, he be trulie aſcended into Heauen; yet doth it not follow thence, that he is no more preſent here with his Church for the gouernment thereof: ſeeing that the ſaid Aſcention, dooth onely appertaine vnto that nature which is finite, and contained in a place; that is, vnto his humanitie, and not to his Diuinitie, which is euery where alwais preſent, and can be contained in no certaine place, ſeeing it containeth all things: For as AVGVSTINE hath ſpoken very notablie, the body wherein Chriſt roſe, muſt bee in one place, where as his trueth is euery where ſpread abroad.

5 Hence we gather, that hee is not now vpon earth, in reſpect of his Manhood; ſeeing he hath once aſcended into that place, whence the Scripture dooth teſtifie that hee will not depart, vntill the reſtitution of all thinges, and in no other manner neither, then he did aſcend.

6 Yet wee ſay, that God and man did aſcend, becauſe that his humaine bodie was taken vp by the power of the Deity, which was vnſeparably joyned with the humain nature, and nowe remaineth there after a manner vnknowen vnto vs.

They are deceiued therefore, who holde, that Chriſt according vnto his humaine nature, can be at the ſame time both in heauen and in earth. And thoſe alſo, who auouch that his fleſhe is euery where, and all thoſe in a word, who bereaue his body of the eſſential, and as DAMASCEN ſpeaketh of the Caracteriſtical properties therof; that is, ſuch as are markes of a true bodie.

7 Now, where as Chriſt after his Aſcention, was ſeen of PAVL and STEPHEN; that viſion was extraordinary, and a peculier reuelation: So that from thence it cannot bee gathered, that Chriſt was not in that place wherevnto hee aſcended.

8 This Aſcention furthermore, was as it were, a certain triumph after the victory gottē ouer the enemies of mankind which he ouercame.

9 The end of this triumph is diuers and manifold: Firſt of all, it teſtifieth, that the woorke of our Redemption was finiſhed vpon earth, the which he would ſeale by this magnificall and royall triumph, which for this cauſe is called by AVGVSTINE, a confirmation of the Catholicall faith. For by this meanes Chriſt hath gotten, vnto the immortal and incorruptible life, not an earthly, but an incorruptible and aeternall manſion.

10 Secondly, that there ſhould be extant a moſt cleare teſtimonie of the Diuinitie of Chriſt, by the which his humanitie, was taken vppon high, whence alſo it appeareth, that he conſiſteth of two natures.

11 Thirdlie, that hauing ouercome death, hee ſhould enjoy that glorye, which was prepared and ordained for him before the foundation of the world was laid; not according to his Deitie, but according to his humanitie, the glory wherof appeared then, when a new ghueſt as it were, entered into heauen; to wit, [the man GOD,] the which thing, the Angels had neuer ſeene before.

12 And although the man Chriſt was glorified by his Reſurrection, in ſuch ſort, as there was nothing wanting vnto him; yet this Aſcention, was a more certaine ample poſſesſion of that glory.

13 Fourthly and laſtly, that he might prepare a dwelling for vs in Heauen: and not onely prepare it, but alſo allure vs thither, that wee might follow him by an ardent deſire and affection, while we are in this life, and here vpon earth ſeeke thoſe things that are aboue.

14 Nowe, euen as Chriſt was borne for our cauſe, dead for our cauſe, &c. So hee aſcended into Heauen for our cauſe.

15 The fruit and profite therefore, which ariſeth to the faithfull out of this Aſcention, is manifolde. For firſt, wee are thereby vndoubtedly aſſured, that we ſhall once, namelie at the laſt day, aſcend alſo into Heauen; For where the head is, there the members alſo ought to be, & the Aſcention of the members ſhall bee ſuch, as the Aſcention of the head was (ſaue that he aſcended by his own power, where as we ſhall aſcend, not by our owne, but by his vertue:) For our bodies ought to bee faſhioned like vnto his glorious body, as the members vnto the head.

16 Secondly, after this Aſcention, was the holy Ghoſt giuen vnto the Apoſtles: Next, were other gifts from heauen beſtowed vppon men, and the Church furniſhed with things needfull for the ſame.

17 Thirdlye, heereby a way is opened for vs vnto our heauenly countrey, from whence we fell by the meanes of ADAM.

18 Fourthly and laſtlie, his Reſurrection confirmeth our faith: For hereby we are aſſured, that our ſoules ſeparated from our bodies, euen before the Reſurrection, ſhall paſſe to no other place, then where Chriſt is; that they may liue for euer in bleſſednes with him.

Defended by WILLIAM QVERCINVS Tarbienſis.

PRINCIPLES CONCERNING THE SITTING AT THE RIGHT HAND OF THE FATHER ALMIGHTIE. XLVII.

1 SEeing whole Chriſt, that is, Chriſt perſonally conſidered, or in reſpect that he is one ſubſiſting perſon, is ſaid to ſit, and that the action of ſitting, can not in the proper ſignification thereof, agree vnto the Deitie in it ſelf: we muſt needs conclude; that ſitting, properlie taken, can in no wiſe agree vnto the Deitie.

2 And although, it may be properlie applied vnto that other nature of Chriſt, which is corporall; in that ſenſe, that ſitting is oppoſed vnto the ſtanding or the moouing of the bodie: yet wee muſt not thinke, that that glorious bodie of his, though it be truly circumſcribed and contained in a place; doth either continually ſtand, ſit, or moue: For all theſe things are groſſe and curious matters, neither are they ſo particulerly to bee applied to the eſtate of that life.

3 That which is added concerning the right hand of God, is much more to bee taken Figuratiuelie, as whereby thoſe thinges are attributed vnto God, which are proper vnto man; ſeeing that God, who is without a bodie, hath neither right ſide nor left, as beeing altogeather immeaſurable and infinite.

4 By this kinde of ſpeach therefore, being taken from the cuſtome of Kings and Princes, who are wont to make 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 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 ſhalbe 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 dā nation 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 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 chā ging, 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 fall of mankinde by the mercifull voice of God, haue, and will vnto the end of the worlde, conſent together in the profeſsion of his true worſhip.

4 Nowe, in aſmuch as all thoſe who haue giuen their names to bee of this meeting, haue not either doone the ſame vnfainedlie, or ſhewed that conſtancie that had bene meet; by reaſon that Sathan neuer ceaſeth to ſowe tares in the field of the Lord: Hence it came to paſſe that men haue beene alwaies enforced to take the Church ſometimes in a more generall, ſometimes in a more ſpeciall ſignification.

5 The Church therefore is generallie called, the congregation of all thoſe, who profeſſe true Religion, whether they do it vnfainedlie and perſeuere therein, or hypocriticallie and fall away from the ſame. In ſpeciall, it is taken for all thoſe onelie, whome God of his infinite mercie hauing elected before all worldes, doth effectuallie call, when he thinketh good, in ſuch ſort, as they being endued with true faith, and perſeuering vnto the end, may be juſtlie accounted to be of Gods flock.

6 Hence ſprung that diſtinction of the viſible and inuiſible Church: of the viſible, which is ſo accounted by the notes of the outward profeſsion, without any differēce betweene the faithfull and the cloſe hypocrites: of the inuiſible, which is reſtrained vnto thoſe onelie, who trulie and conſtantlie beleeue to the end, & therfore called inuiſible, becauſe true faith can aſſuredly be diſcerned by none, ſaue by the Lord, and them in whome it is.

7 This inuiſible Church is only one, as there is but one God the Father, one Chriſt the Mediatour and head of his myſticall bodie, one faith, one hope by the holy Ghoſt, and one aeternall life: and it is therefore called Catholicke; that is, vniuerſall, both becauſe it hath bene, is, and ſhall be alwaies the one and the ſame: and alſo, becauſe GOD hath alwaies gathered them into one bodye, out of all ſorts of men and people, as it ſeemeth good vnto his mercie; whereas, before the comming of Chriſt, the Church was particularly called out of the nation of the Iewes onelie.

8 And although, God for many ages, had ſeperated the Gentiles (whome the Apoſtles therefore affirmeth to bee without God, & ſtrangers from the couenant of grace) frō the ſeed of ABRAHAM, yet was there almoſt no age, wherein he called not ſome of the Gentiles, vntill that the particion-wall being broken by the preaching of the Apoſtles, that promiſe made vnto ABRAHAM was accompliſhed: namely, that all the nations ſhould be bleſſed in his ſeede: becauſe they were to become ABRAHAMS ſeed by Chriſt.

9 The particuler aſſemblies of this bodie, diſpearſed throughout the world, conſidered either generallie or ſpeciallie, as it is viſible or inuiſible, are as it were the members that make vp one myſticall body.

10 And this is that Catholicke Church, whereof mention is made in the beliefe; therfore called holie, becauſe it is by the holy Ghoſt ſeperated from the reſt of the worlde, and conſecrated vnto God.

11 This ſame Church is rightly deuided into the Militant and Triumphant: By the Militant, is vnderſtood the company of the true beleeuing, yet remaining vppon the earth, and ſtriuing with Sathan and the remnants of their fleſhe: By the Triumphant, are meant thoſe, whoſe bleſſed Spirits are already gathered vnto the Lord, euen vntil both the one and the other, at that glorious comming of Chriſt hauing receiued their glorious bodies, ſhall triumph with Chriſt their head for euermore.

12 That holines, wherby this Catholick Church, which is alſo inuiſible in that ſenſe that we haue ſpoken, is ſeuered from the world, if it be conſidered in reſpect of the puritie of the doctrine of the truth, is altogeather without ſpot or wrinckle: Or if it be conſidered, not as it is in it ſelfe, but according vnto the beliefe that is yeelded vnto this true and wholſome doctrine: we holde againe, that the force of that truth is ſo great, that it is alwaies declared and obeied in the Church vniuerſally conſidered. Wherefore the Apoſtle calleth the Church taken in this ſenſe, the piller and ground of truth.

13 But if the Church be reſpected, not vniuerſally, but particularlie; that is, according as it hath diuers aſſemblies here and there gathered togeather, then indeed it may often come to paſſe, that ſome particular Churches may err, yea, in ſome fundamētal points, either in part or in whole, yet ſo, as the elect do alwaies returne vnto the way: neither can thoſe particular ſpottes, that cleaue vnto it for a time, make the vniuerſal church to leeſe her naturall beautie.

14 We confeſſe (to ſpeake nothing here of the corruption of manners) that this may come to paſſe, much more, if wee ſeuerally conſider the members of particuler Churches; for ſuch is the weaknes of mans judgement, euen in the deare Saints of God, that you cannot find any, ſo indued with the perfect knowledge of the trueth, but hee doth ſtagger in ſome things; eſpecially, when the Lord being prouoked by the ſinnes of men, doth giue efficacie and force vnto the ſpirit of error.

15 Although, that the Catholicke Church can neuer fall away from the truth, yet both the Prophets and Apoſtles, together with the holy ſtorie in generall, both before and after the comming of Chriſt, haue foretolde, and theſe very times wherein wee liue doe teſtifie, that it hath often come to paſſe, that the greateſt part of particuler churches and men, falling away, yea, and ſtriuing againſt the truth: the light of the Church ſeemed for a time, though not vtterlie, yet in a manner to be cleane extinguiſhed.

16 The true markes therefore of the viſible Church, can not bee the multitude, or perſonall ſuccesſion, but the doctrine truly taught out of the written word of God, and the lawfull adminiſtration (that is, ſuch as is agreeable vnto Gods ordinance) of the Sacraments, to wit, of Baptiſme and of the Lords Supper.

17 Theſe two notes doe depend vpon the lawful forme (that is, ſuch as is preſcribed in Gods worde) of the holie Miniſterie, conſtituted as it ought to be: But in aſmuch as the Church ſometimes is brought to that paſſe, that not onely Wolues doe ſupplie the place of lawfull Paſtors; but alſo, the whole forme of the ordinarie Miniſterie, is turned into a plaine confuſion; & that ſomtimes, the externall Miniſterie, being for a time altogeather broken of, the church is extraordinarilie fed, as it were in the wildernes: therefore, is not this marke ſimplie and abſolutelie neceſſary, to point out the Church here vpon earth.

18 Now whereſoeuer the Doctrine of the Apoſtles is taught, ther is no queſtion to be made, but that the church is there, though there bee fewe that giue eare vnto the ſame with fruit.

19 That therefore is a true Church, be it vniuerſall, or particuler, which heareth the worde of God contained in the writinges of the Prophetes and the Apoſtles; in ſuche ſort, as it canne adde nothing therevnto, detract nothing from the ſame, nor chaunge anie thing therein, either in reſpect of the Doctrine it ſelfe, or in regard of thoſe things that appertain vnto the foundation of the gouernment of the Church: & as for the hard places that are in the word, it interpreteth them, both by conference of the ſcriptures, and alſo according to analogie of faith.

20 Nowe as touching thoſe thinges which appertaine vnto outward order; the Church in the feare of the Lord, may therein conſider, what is moſt meete vnto time and place.

Wee doe condemne therefore, thoſe who dreame, that euerie man, whatſoeuer hee profeſſe, ſhall bee ſaued by his own Religion, ſeeing out of the Catholicke Church there is no ſaluation.

And thoſe who tie the Catholicke Church vnto one certaine place.

Thoſe who bring vnto the Church, the Academicall • ncertainty.

Thoſe who require a forme of perfection in the Militant Church.

Thoſe who holde the perſonall ſuccesſion abſolutelie, for an vndoubted note of the Church.

Thoſe who haue by little and little, transformed the Chriſtian Presbyteries or Elderſhip, that is, the gouernment ordained by Chriſt the onely King and Monarch of his church, into the image of the beaſt, which was the olde Romaine Empire; and that firſt, by bringing in the dignity of Biſhops; next, by apointing degrees amongſt them; and laſt of all, by placing Antichriſt at Rome, vnder the title of the Miniſteriall head.

Thoſe who doe not meaſure the Church, according to the word of God, but the word according to the bare name of the Church.

Defended by DAVID PIOTAEVS of Geneua.

PRINCIPLES VPON THE ARTICLE, I BELEEVE THAT THERE IS A COMMVNION OF SAINCTS. LI.

1 CHriſt can be fruitfull vnto none, but by participation.

2 This participation is partly of Chriſt, and partlie of of his benefites, which doe flow from the participation of him.

3 That therefore, whereof wee are made partakers, is partly ſubſtantiall, and partly a quality.

4 The Subſtantial things, are both Chriſt himſelfe God and man, and alſo all thoſe corporall things which are beſtowed vpon vs, together with Chriſt, beeing participated vnto vs. The qualities are all thoſe gifts, both of the bodie and the mind, which in him we receaue in this life, and obtaine in the life to come.

5 Now wee are made partakers of the Deitie of Chriſt, onely in force and operation, but of his humanity in verie deed, as far as he is our brother.

6 Nowe this participation, by reaſon of the moſt ſtrait bād, and the vnſpeakable efficacie therof (not that the one ſubſtance doth touch the other) is expreſſed by the names of vnion, engraffing, incorporation, and ſuch like.

7 The ſame is for three cauſes called ſpirituall: firſt of all, becauſe the true and the ſoueraigne cauſe thereof, is that power, and vnſpeakable force of the holy Ghoſt, the which, notwithſtanding the diſtaunce of place, doth moſt trulie, and moſt effectually joyne the Saints, (though here as yet vpon earth) in a ſpiritual marriage with Chriſt, that they may be fleſh of his fleſh, & bone of his bones; althogh according vnto this fleſh, they are not vpon earth, but in heauen.

8 Secondly, becauſe again this conjunction with Chriſt himſelf, according to the fleſh is (in regard of vs,) a worke, not of the bodie, but of the minde, which receiueth Chriſt by faith.

9 Thirdly, becauſe the end and the ſcope of this mutuall Communion is not to the end, that a kind of monſtruous bodie, ſhould ariſe from the vniting of his ſubſtaunce with ours, but that in this life, we ſhuld be gouerned by his Spirit, and that in the life to come, we ſhould liue an aeternall and a heauenly life with him.

10 Yet may this vniting, bee called a corporall vnion in a ſound meaning; ſo that, all ambiguitie and newnes of wordes be auoyded: namely, if that eſpeciall thing, which in this myſterie, (as before hath bin ſaid) we ſpiritually receiue by faith (and that is the verie humanitie of Chriſt) be conſidered: Next, if reſpect be had to the external means, which the holy Ghoſt vſeth, to beget and nouriſh faith in vs; namely, both the outward word ſounding in our ears, and alſo, the Sacramentall elements and rites, that affect the reſt of our ſenſes.

11 Out of this ſpirituall vnion, ariſeth that myſticall bodie, wherof Chriſt is the head, both in reſpect of his preheminence ouer the ſame, and alſo, becauſe he doth wholie giue ſenſe and motion therevnto. Nowe, all thoſe that beleeue and are ſanctified, are called members vnder this head; in which ſenſe is the Church called by PETER, the Citie, & the ſpirituall temple of God, built of liuely ſtones; whoſe foundation and cheife corner ſtone is Chriſt, who ſuſtaineth and beareth vp the whole building.

It is no leſſe abſurd therefore to ſuppoſe, that there is a kind of faſtning, and a cleauing of Chriſts bodie within ours, or of ours within his; then it were to ſay, that the bodies of the Saints do ſubſiſt one within another: Seeing that the band of the Communion of Saints, is the very ſame that the vnion is, which they haue, both with themſelues, and with Chriſt.

12 Some of thoſe things, wherof we are made partakers in this myſterie, are altogeather proper to the elect: namelie, Chriſt himſelfe, (of whome none can be a member, except he be indued with true faith:) true faith, which is inſeparablie joyned with true hope; charitie: and laſt of all, that aeternall kingdome prepared from all aeternity, according to the free purpoſe of God vnto the elect onelie: Some alſo are after a ſort, as the Lord thinketh good, common to the hypocrites and prophane, by reaſon that they ſeeme to bee ingraffed into Chriſt, as are the gifts of Propheſie, of tongues, and of healing, togeather with manie other notable gifts of the mind, and excellent benefites of this life: the which, as by the elect they are conſecrated to God, who is the giuer of them; ſo are they prophaned by the wicked.

13 Againe, theſe gifts (though not alwaies in the ſame meaſure) are partly common to all the Saints, as beeing neceſſarie to the ſaluation of all (of which ſort are the participation of Chriſt himſelfe, liuelie faith, ſteadfaſt hope, loue vnfained, remisſion of ſinnes, and ſanctification by the holie Ghoſt, with ſuche like) and partlye, proper to euerie ſeuerall beleeuer; the which, the ſame holie Spirite doth diſtribute according to the diuers conſideration of the callings of men, vnto whome, and in what meaſure hee thinketh good.

14 Euerie one of the Saints ſeuerallie conſidered, haue their peculier giftes, both in regarde of the poſſesſion of Chriſt himſelfe, and alſo of his benefits, as it is expreſſed in the ſimilitude of the talents. But in aſmuch as there is one GOD and Father of all, one Chriſt the Lord, one Spirite, whereof all the Saints are endued, one faith, one hope of the ſame calling, one baptiſme, one kingdome of heauen: and alſo, becauſe whatſoeuer graces beſtowed vpon anie, is therefore giuen, that the vſe of them may bee common vnto them all, and ſo, that they ſhould be the one and the ſelfe ſame bodie of Chriſt: therefore all the gifts beſtowed vppon any of the elect in particuler, are common vnto all the Saints, in reſpect of the vſe, which is the communion of Saints in this life.

15 Yea, and the vſe of theſe graces, (if it may be) ought to reach euen vnto them that are without, as farre as the glorie of God, and the edification of the Church doth permit, both becauſe often times, many of the elect lie hid amongſt them, and alſo, becauſe wee muſt bee like our heauenly Father, who maketh his Sunn to riſe vpon the good and bad.

16 This Communion, begun here vpon earth, ſhal then (after that thoſe thinges which belong vnto the vſe of this life are abolliſhed) be perfected in that aeternall kingdom, when as faith being chaunged into a full knowledge, hope into the injoying of the thinges hoped for, and charitie being made perfect, God ſhall be all in all his Saints.

Now the Communion of Merites, either amongſt the Saints liuing heere togeather, or betweene the Militant and the Triumphant church, is both moſt falſe, and alſo blaſphemous, as alſo, the very opinion of merrites, is a meere forged vntruth.

Defended by IOHN WTENBOGAERT a Low-country man of Vtrick.

PRINCIPLES CONCERNING THE WORD OF GOD. LII.

1 VVE haue dealt in the former principles with the Church, and it hath bene ſaid that the notes of the true Church, were the Word of God, and the Sacraments: now wee will deale with theſe notes; and firſt of all with the former of them.

2 The word of God (which is the firſt note) wee cal in this place, not whatſoeuer GOD hath ſpoken, but thoſe things onlie, which the Prophetes and Apoſtles, inſpired by Gods Spirite, haue in times paſt as taught by worde, ſo committed to writing: & thoſe things, which being comprehended in the bookes of the ould and new Teſtament, are as yet vnto this day, after ſo manie warres, ſlaughters, & ouerthrowes, extant in Gods Church: in which bookes God hath declared both what he will haue vs to know cō cerning him, and what is to be done of vs.

3 God onelie is to bee acknowledged the authour of theſe bookes, whence the whole Scripture is ſaid by PAVL to bee giuen by the inſpiration of God: and is alſo called the word of God. And therefore it is vnlawfull to call into queſtion, or to refuſe anie thing that is contained therein: as alſo to bring in anie thing that is not written in the ſame.

Deteſtable therefore was that peruerſnes of the Marcionites, Manichaees, the Valentinians, and of all ſuch as refuſed either all, or ſome of the bookes of the newe Teſtament.

4 Theſe writings by the ſingular prouidence of God haue long ſince beene brought by the Church, into a certaine order and Cannon, that they might bee diſcerned from counterfaite, yea, and all other bookes: and that they ſhould bee a rule of faith and obedience, that ſhould haue credite of it ſelf, and hence they are called Cannonicall. Other bookes, whoſoeuer haue beene the authours of them, though they contain manie wholſome & profitable things are yet but accounted the writings of priuate men, neither haue they their credite of themſelues, but as far as they agree with the former bookes, and no otherwiſe.

They therefore both haue, and at this day doe moſt greuouſlie offend, who take away this difference, and affirme, that the bookes of the APOCRYPHA are to haue no leſſe credite in the eſtabliſhing of Religion, then the Cannonical Scripture, of which number are the Tridentine conſpiratours.

5 This Scripture we acknowledge to be cannonicall, and authentick, not ſo much by the common conſent of the Church, as by the teſtimonie of the Spirite of God, who teacheth vs, that they are to be embraced, as beeing moſt vndoubtedlie true, and ſuch as haue proceeded from Gods own mouth.

6 Now, theſe holie books do whollie containe al thoſe thinges, that are needfull for our ſaluation, in ſomuch that it is altogether vnlawfull to exſpect for anie ſupplie of this doctrine: for the Scripture (as PAVLE doth expreſlie teach) is able to make the man of God abſolute.

Moſt greeuous therefore is their errour, who thinke that the liuelie and the ſauing knowledge of God, is to be elſe where ſought, then in the written word: and doe therefore thruſt vnto vs, their vnwritten falſhoods: out of the which they will haue neceſſarie arguments to bee drawne in the cauſe of faith and religion.

7 The naturall and proper interpretation of this holy Scripture, is to be drawne from the analogie of faith, and the conference of places. For that which is darcklie in one place, is in an other clearelie taught, that which heere is ſhortlie, is elſewhere largelie ſet down, and ſo the Woord is the rule and the interpretour of it ſelfe.

They are deceauers therefore, who ſay, that the right and authoritie of expounding the worde of God, is in their power, as though it were lawfull for them to interpret anie place as they think good.

8 Neither are the expoſitions of auncient Doctors to bee receaued as vndoubted, anie farther then they agree with the truth: for PAVLE doth command vs, that we giue eare or conſent vnto none, whoſoeuer he be, that teacheth anie other doctrine.

Wee cannot allow therefore of their opinion, who wil haue the interpretation of the fathers, (as they call thē) to haue credite of themſelues.

9 It is true indeed, that ſome places of the Scripture remaine euen vnto this day, ſo obſcure and hard to bee interpreted, as the verie beſt and moſt faithfull interpretours haue not agreed among themſelues, vpō their proper meaning: but in theſe things, euery man is to acknowledge his owne ignorance, ſluggiſhnes, or ſome other fault: and the Scripture is ſo plentifull, that the one and the ſelfe ſame place, can admit diuers interpretations, and yet all agreable with the doctrine of faith.

10 This notwithſtanding is moſt certaine, that the grounds and neceſſarie heades of Chriſtian Religion, are ſo clearely ſet downe by the Prophets and Apoſtles, as (the Spirite of God woorking in the Saincts) they are manifeſtlie perceaued in the Church. And therefore wee doe not agree vnto them, who thinke the Scripture ſo obſcure, as it needeth to be made cleare by ſome other light. Nowe, this light they will haue without exception to bee drawne from that pretended Catholick Church: that is, either from the fathers, from the Synods, or from ſome long cuſtome of time: as though the Scripture had not beene vnderſtood, before either the Fathers, or the Synodes were.

11 This Word of God is to be dailie meditated vppon, and all men of what eſtate ſoeuer they bee, ought moſt diligentlie to read the ſame: for no man is to be bereaued of that meanes, whereby hee is to be inſtructed in the knowledge, and the ſure way of his ſaluation.

Wee cannot therefore but condemne the Papiſtes in this point alſo, who holde it vnlawfull for laie-men (as they call them) to employ themſelues in the reading of the Word.

11 Now that the vnlearned and vnskilfull may with fruit bee conuerſant in the reading heereof: it is needfull that the Bible be tranſlated into the mother tongue of all Chriſtian people. Therefore wee doe alſo condemne the ſaid Papiſts, who will not allow of ſuch tranſlations.

13 This ſame word of God, ought to be faithfully and ſincearlie expounded vnto the people, by euerie Paſtour: and out of the ſame are exhortations, conſolations and reprehenſions to be drawne: whence alſo the gainſayer is to be conuinced and put to ſilence.

14 This worde of GOD is ſaid to haue life in it: not that this life is placed in the letters, ſyllables or wordes: (for they are to be counted witches and enchanters, who attribute anie deuine power vnto the letters and woordes themſelues) but becauſe it is an inſtrument, whereby God doth make knowne vnto vs, that which he will haue vs to vnderſtand for our ſaluation.

15 To conclude, this is an abſolute, perpetuall and neceſſarie note of the Church: namely, that the purity of doctrine be maintained therin, and that the pillar & ground of the truth be in the ſame.

Defended by IOHN GIGORDVS Baeterrenenſis.

PRINCIPLES CONCERNING TRADITIONS. LIII.

1 HAuing laſt of al diſputed concerning the written Worde of God, this preſent Treatiſe is to bee touching Traditions, which ſome call by the name of vnwritten word and doctrine.

2 Thoſe which the Greek cal 〈 in non-Latin alphabet 〉 are commonly called Traditions amongſt the Latines: which they affirme not to bee contained in writing, but to haue beene conueied by word of mouth, & as it were, from hand to hand deliuered from one to an other.

3 Now, there are two ſorts of Traditions mentioned in the Scriptures, whereof ſome are commendable, as proceding from the Spirit of God, of which ſort are thoſe which are mentioned to haue beene receaued from Chriſt & his Apoſtles: others were inuented by the wit of man, as thoſe which Chriſt calleth the Traditions of the Fathers, and the commandements and doctrines of men.

4 The former of theſe were not at the firſt, as being in the infancy of the church, committed to writing: but now, ſince that time, that they haue beene put into the writings of the Apoſtles, they are not to be taken as vnwritten, but to haue credit amongſt all, as being the verie written word of God.

5 Of theſe there are two ſorts: for ſome do appertaine vnto the record of the hyſtorie, and the things that were done, as that which LVKE ſpeaketh cap. 1. 2. of the things that were done by Chriſt: ſome do appertaine vnto doctrine, and that in a twofold difference.

6 For ſome were concerning the Doctrine it ſelfe, as thoſe things touching the Lords Supper, which PAVL affirmeth to haue deliuered, as he receiued them of the Lord: Some are concerning the rites and the good order of the Church; as that touching the blood of thinges that were ſtrangled, the couering of womens heads, that men ſhould not bee couered in the time of praier, and ſuch like.

7 Thoſe thinges, which are concerning the ſubſtaunce of doctrine, are to be perpetually obſerued in the Church: but as for the things which apertain to outward rites, they in conſideration of diuers circumſtāces, as of time, place, & perſon may bee chaunged: yet ſo, as regard be alwaies had (which muſt be generally obſerued in al indifferent things) vnto that which maketh moſt for the glorie of God, & the aedification of the Church.

8 As touching other traditions which haue riſen from the bare will of man, though they haue neuer ſo glorious a ſhewe of antiquitie, holines and wiſedome; yet if they agree not with Gods word, they are to be accounted for no better then will-worſhip, and ſo they are to be vtterlie caſt out, with all other ſuperſtitions, that are either directlie or indirectlie againſt Gods word. Of this ſort, are the obſeruations of the difference of meat, garments, & daies, praier for the dead, invocation of Saints departed, Mouckery, ſingle life, and a thouſand ſuch like; either fooliſh or impious toyes, wherewith Chriſtians are now much more burthened, then the Iewes were in times paſt with their Ceremonies.

9 For in the worſhippe of God, this hath bene, is, and ſhall be the onely rule: Whatſoeuer is without faith is ſin; and that faith dependeth not vpon the inuentions of men, but vpon the hearing of Gods worde; and that there can be no obedience, where there is no commandement.

10 And ſeeing the minde of the Lord, is onely knowen vnto himſelfe, it belongeth not vnto man to ſet downe, what is acceptable, or what is odious in his ſight, but vnto God onely; who hath therefore taught vs, how hee will be worſhipped, and would not leaue that point to our choiſe.

11 The word of God furthermore, is euery way perfect, and thervnto nothing is to be added or detracted; for it is able to make the man of God abſolute. Wherefore, we do conſtantly affirme, that we are bound onely to cleaue vnto it, rightly vnderſtoode; and that wee muſt not depart one jote from the ſame. The vnderſtanding of it, is to be drawen from the analogie of faith, and the conferences of other places of Scripture.

12 We hould, that it is lawfull neither for counſellors, nor Biſhops, nor for anie man to impoſe lawes vppon the conſciences of men, which onelie belongeth to the alone Biſhop of our ſoules, and our Law-giuer Chriſt, or vnto the Apoſtles, hauing his commaundement. For, although true Paſtors and Doctors of the Church, haue beene and are in the place of the Apoſtles, yet haue not they the ſame commiſsion that the Apoſtles had. For the Apoſtles being immediatlie inſpired by the ſpirite of God, could not erre, and we are bound in euerie point to beleeue them. But as for Paſtors and Teachers, they may (ſuch is mans weakeneſſe) oftentimes ſlipp, and therefore they are onelie to be followed, ſo farre as they followe Chriſt and his Apoſtles.

Wee condemne therefore the olde Phariſies, and thoſe which haue followed them, as the Iewes, who haue coined vnto vs their CABALA, and manie other dotages of their TALMVD: the Papiſts, and all other falſe Chriſtians, who haue polluted the ſeruice of God, with their own dreames and inuentions, and as it is written, ISAY 29. MAT. 15. doe worſhip God in vaine, in teaching mens traditions.

Defended by IOHN RVE of CADOMA in Normandie.

PRINCIPLES CONCERNING COVNCELS AND FATHERS. LIIII.

1 VVE haue ſhewed in the former treatiſe, what the authoritie of Traditions can be: it followeth that wee entreat of thoſe thinges which appertaine vnto the confirmation of them: wherefore wee will firſt of all deale with counſels, next with Fathers.

2 Seeing all things in the Church of God, ought to be done orderlie, and that the Church is gathered out of all people and nations, the parts as it were of the Catholicke or vniuerſal church, were not without cauſe deuided, which parts, we call particular churches.

3 Whereas this diuiſion, was by little and little framed, according to the example of the Prouinces and Dioceſſes, or ſeuerall juriſdictions of the Romaine Empire, as both the thing it ſelfe, and alſo, the very names doe ſhew: it ſeemed indeed, to haue beene done vpon ſome colour of reaſon, but it had a moſt ill iſſue: and wee affirme, that this is it, that IOHN in the Reuelation, doth meane by the image of the Beaſt.

4 For hence it came to paſſe the aequality of the Churches beeing taken away, and the order of Priorſhip beeing vnder the colour of auoiding ſchiſme transformed into ſuperioritie, that in ſteede of the Apoſtolicall and the truly diuine gouernment of the church by the Elderſhip, the humaine order of Biſhoppes was by little and little brought in, and from thence preſentlie ſprang, that horrible Antichriſtian tyrannie: the chief head whereof, nowe for theſe manie yeares, hath beene that counterfait Romaine Biſhop.

5 Yet of this order (as long as the Lord raiſed vp thoſe who did ſo vſe this office of Biſhop invēted by man, as they did maintaine and ſet forward Gods Church) there was ſome vſe, as whereby in ſome ſort the puritye of Chriſtian doctrine hath bene maintained.

6 It was apointed, to the ouerthrow of the endeuours of Sathan and his miniſters, not by man, but by God; both before the comming of Chriſt, and in the time of the Apoſtles, that there ſhould bee held certaine Aſſemblies of the godlie, both for the preſeruation and reformation of Religion; and alſo, for the appeaſing of controuerſies, riſen in the Church; the which meetings, are called in the ſtorie of the Chriſtian Church, by the name of Synods and Councels.

7 But when as theſe euils, did not alwaies infect the whole bodie of the Churche, but did rather ſpring from particuler members: It was not without great cauſe, obſerued in the ancient Church, that certain Prouinciall aſſemblies ſhould be helde at appointed times: wherin the controuerſies, if any had riſen in the prouince, wer determined according to the worde of God, and the outward order of the Church ſo appointed as was thought expedient.

8 As often as the harme grew farther; there is no dout, but the godly & the religious Paſtors of churches, though dwelling in diuers Prouinces, did yet conferre togeather without any ambition concerning the remedies thereof, as it apeareth out of the ſtories of the Councels, and the writings of the ancient Fathers, that were before the councell of Nice: the aeternal God, verie mightily blesſing their zeal, before euer the ambition of Biſhoppes ſeas was knowen in the Church.

9 But as Chriſtian Religion, after that the Romaine Empire ſubmitted it ſelf vnto Chriſt vnder CONSTANTINE the great, began greatly to floriſhe, (all outward perſecution being ended:) So Sathan on the other ſide, began after a marueilous ſort, openly to ſet vp the Myſtery of iniquity, which before hand ſecretly had taken ſome growth.

10 Hervpon, that authority of the Seas ouer their brethren and fellowe-Miniſters, was eſtabliſhed in that firſt councell of Nice, which otherwiſe was a Chriſtian aſſemblie, and one of the moſt famous ſince that time; the which authoritie, could bee afterward reſtrained, by the force of no Canons and decrees, but that it brake vnto that horrible tyrannie, which waſted, and at this day dooth deuour the whole Church.

11 There were notwithſtanding (the Lorde rightlie vſing this euill, vnto the preſeruation of his Church) in theſe times Councels gathered, and ended vnto many good purpoſes, by the authority of godlie Romaine Emperours, againſt thoſe haereſies, which inuaded the vniuerſall body of the Church, and they are therfore called general councels, becauſe the Emperours of Rome, did then gouerne the moſt part of the world.

12 Now it is manifeſt that theſe councels were graunted by the Emperours, vpon the entreatie and requeſte of godlie Biſhops, whereas otherwiſe the haeretickes and factious heades would not haue yealded vnto the Eccleſiaſticall cenſures and judgements of the godly Paſtors and Elders, had it not beene for the authoritie of the Emperours eſpeciallie, ſeeing manie Churches woulde receaue thoſe that were caſt out by their Paſtors, as the whole auncient ſtorie doth teſtifie.

13 It is alſo manifeſt that the Biſhops themſelues, (or ſuch as was ſent by them to ſupplie their roomes,) ſatte as the Iudges in theſe councels and meetings: for the Epiſcopall degree of ſuperioritie, which was euen then a great ſtaine vnto the Church of God, was euen at that time crept thereinto.

14 Yet in theſe meetings, either the Romaine Emperour himſelf, or ſome noble men ſent with commiſsion by him in his ſtead, were preſent: but not as beeing to judge, or to giue the definitiue ſentence: but as beeing to moderate the behauiours of the Biſhops themſelues which yet ſometimes they could by no meanes bring to paſſe (as yet appeareth in that ſacrilegious ſynod of EPHESVS) & otherwhiles though with great labour, they did in ſome ſort effect.

15 In theſe Synods were heard and admitted, euen laymen (as they call them,) that no man ſhould be condemned before his cauſe were heard. Now the whole controuerſie concerning Chriſtian Religion, was firſt of al & properly defined out of the written word of God: Next, and in the ſecond place were brought, the auncient Chriſtian Fathers; yet ſo, as of them ſelues they were not beleeued, but receiued ſo far as they agreed to the word of God. To conclude, the determination of the Synods, being ſent vnto the Chriſtian Emperours, were eſtabliſhed by their vnviolable conſtitutions.

16 In theſe Synodes were determined, both the waightier controuerſies riſen among the Biſhoppes themſelues, togeather with their elections and depoſitions; and alſo, the rules concerning the generall gouernement of the Church, which the Greekes call Canons, were enacted.

17 Hence it appeareth, what place thoſe Councels are to haue, which are called by the authoritie of the counterfeit Romaine Biſhop, and concluded by the ſuffrages and voyce of his own vaſſals, both to the eſtabliſhing of his tyranie, and alſo, to the ouerthrow of all godlines, and whatſoeuer good order hath bene confirmed by the approoued ancient Canons.

18 Now that the Romain Empire is ſeuered into parts, and the gouernment of Chriſtendome deuided into diuers kingdomes and eſtates: If any man ſhould demand, what way we think meet, for the gathering of Synods, we anſwer after this ſort.

19 Firſt, in thoſe Churches, who haue Chriſtian Magiſtrats, care is to be had, after the truth of Religion, and the right gouernement of the Church be eſtabliſhed, that they haue ſetled ordinary meetinges, according to the conuenient diſtribution, that they haue made of their Churches, to the ende, that the controuerſies, either alreadie riſen, or beeing likelie to ariſe, maye bee appeaſed and preuented, and the progreſſe of the Churches of euery Prouince may be looked vnto; vnto which worke, the authoritye of the Chriſtian Magiſtrates is alſo to be vſed.

20 But where the Magiſtrates doe not profeſſe true religion, we ſee not to what end, the appointing of Synodes, either ordinarie or extraordinarie, ſhould depend vppon their authoritie. In ſuch a caſe then, the Paſtors are wiſely to fore-ſee, that the Church of God be gouerned, notwithſtanding all the impediments of the aduerſaries.

21 Now, what hope there can be of a generall Counſel amongſt ſo many diſtinct kingdoms and eſtates we ſee not; ſeeing that they, who do purpoſely withſtand the reformation of the Church, will neuer agree, that there ſhall bee a lawefull and free meeting. And ſeeing alſo, too many of thoſe, whom the Lord hath in theſe times, inlightned with the brightnes of his Goſpell, are ſo drawen into diuers factions, that there is left but ſmall hope of reconciliation, except that Princes, beeing kindled indeede, with the true zeale of Chriſts glory, would by their authoritie, reſtraine the madnes of ſome of the Bellowſes and firebrandes, that Sathan hath raiſed in theſe our daies: ſo that the diſcourſe concerning ſuch a general Councel may at this time ſeeme ſuperfluous.

22 But if the queſtion be in generall, what the authoritie of the determination of Councels ought to be, wee anſwere brieflie and plainlie; ſeeing we know fully, that thoſe ancient general Synods, as both thoſe foure moſt famous, gathered againſt the blaſphemies of ARRIVS, MACEDONIVS, NESTORIVS, and other ſuche monſters; and alſo, manie others helde againſt the Monothelites, and Monophyſites, were lawefull and altogeather agreeable vnto Gods woorde, in reſpect of the truth of Doctrine; that hee which diſſenteth from theſe Synods in reſpect of Doctrine, may juſtlie be ſaid to ſwarue from the very worde of God, which is the rule of all lawfull Synods.

23 Wee dare not affirme this, without exception of all prouincial ſynods, bicauſe they are found marueilous contrarie and repugnant one to another. Therefore wee doe affirme, that the determinations of thoſe Synods, concerning Doctrine, is to be very carefully and religiouſly meaſured, according vnto the rule of Gods worde, or the Doctrine of the Apoſtles, & the analogie of faith, briefly comprehended in the Apoſtolicall beliefe.

24 Now, as touching thoſe general councels that were manifeſtlie tyrannicall, as that firſt of EPHESVS, and the ſecond of NICE, wherein the worſhipping of Images was eſtabliſhed: and all others gathered againſt Gods truth, by the counterfeit Biſhops of Rome, together with al prouinciall aſſemblies like vnto them: we do not onely not allowe, but holde them accurſed, according to the commandement of PAVLE, ſeeing the true, much leſſe the counterfeit Biſhops, are not in authoritie aboue the Angels, whom he commaundeth to be held accurſed, if they teach any other Goſpell.

25 Now in thoſe thinges, which belong vnto the good order of the Church, be they eſtabliſhed by ancient or latter Canons: This is firſt of all to be obſerued, that the conſcience is not ſimplie tied by any ſuch rules.

26 And this meane is alſo preciſelie to be kept in all of them, vz. that thoſe things, which are either in their own nature ſuperſticious, or ſo farre abuſed vnto ſuperſtition, as it is more expedient, they ſhould bee abolliſhed then amended bee at once cleane taken awaye: that the Church bee burdened with no Ceremonies, that wicked Rites bee rooted out of the ſame, and conſideration bee had, what is agreeable vnto euery place and time.

1 They erre therefore moſt dangerouſlie, who holde that Councels both generall and particular cannot err, and will haue the conſciences of Chriſtians to depend vppon them, both in doctrine, and alſo in traditions or Canons. 2 They alſo doe erre, who reſting onely in their own priuate ſtudies, doe attribute nothing vnto the decrees of Councels. 3 As thoſe alſo do erre, who in Eccleſiaſticall controuerſies, will affoord no place vnto Councels.

Concerning Fathers.

1 IT is certaine, that as the Lorde in times paſt raiſed vp godly Prieſts, leuits, and prophets, which might interpret his law againſt falſe teachers, and apply the ſame vnto their time: So in the Chriſtian Churche, after the labours of the Apoſtles and the Euangeliſtes, hee indued with a certaine greater meaſure of his Spirit, thoſe, whome he thought good; by whoſe writings, poſterities might be inſtructed, not that they ſhould adde or detract any thing from the worde of GOD, or change any ſyllable therein: But that they ſhould bee the true interpretours of the ſame, and that there ſhould bee an vſe, both of their ſound diſputations againſt heretickes, and alſo of their holie and learned, both exhortations and conſolations: to ouer-paſſe heere, that the ſtorie of the ancient Church is to be knowen out of their writings.

2 But heere men do diuerſlie offend; for both they, are greatlie to be reprooued, who doe neglect ſo great gifts of God; and they on the other ſide, do greeuouſly offend, who receaue the writings of the Fathers without exception, for the rule of faith; and thoſe alſo, who will haue the gouernment of the church without reſpect of time, place, and perſon, to be framed according to the preſcription of the ancients: Neither are they to be heard, who holde, that the Fathers are to be accounted, becauſe they are ancient.

3 Therefore, there is this meane to bee kept in the reading of them; namely, in reſpect of Doctrine, be they old, or be they new, (for the olde themſelues were ſometimes new) al their ſayings are without preiudice, to be diligentlie examined, according to the rule of Gods written word, the which thing, they themſelues euery where in their writinges wiſh to be done: and as touching the gouernment and ceremonies of the Church receiued in their times, all prepoſterous zeale is therein to bee auoyded; in ſuch ſort, as thoſe thinges, which the writings of the Apoſtles commaund to bee perpetually obſerued in the Church, are to bee deſcerned from the matters that are indifferent, and were added ſince their time. There is alſo great conſideration to be had of circumſtances, which are alwaies neceſſarilie ſubject vnto change.

Defended by IOHN HALSBERGIVS a Flemming.

PRINCIPLES CONCERNING THE SACRAMENTS. LV.

WE HAVE IN THE FORMER PRINCIPLES dealt, both with the word beeing one of the markes of the Church, and alſo with thoſe things that depend thervpon: now we are to handle the other marke thereof, vz. the Sacraments, and firſt in generall.

1 VVHen as God of his infinit goodnes, would not haue his Church after the fall of man, to remaine in that miſerable eſtate: hee did not onelie in word and promiſes declare his goodnes thereunto, concerning the ſauing thereof by Chriſt: but alſo added certaine rites and ceremonies, whereby hee might confirme the ſame in the aſſurance of his diuine goodnes towardes it.

2 Theſe rites did the Grecians call Myſteries, becauſe they ſignified ſecrete and hidden matters, which can bee known vnto none, ſaue vnto thoſe only, that are inſtructed, that is, vnto the members of Gods Church. Now the Latines called them Sacraments, either becauſe the woorde 〈 in non-Latin alphabet 〉 was ſo interpreted, by the olde tranſlatour of the new Teſtament, or becauſe theſe rites, are the markes of the couenaunt betweene God and vs, that hee ſhould bee our God, and we his people, and that by a Metaphore borrowed from the Sacraments, that is, the ſolemne oathes, whereby ſouldiers bound themſelues vnto their Captains, and the Captaines againe vnto them.

3 Now, although neither the word MYSTERIE, nor SACRAMEMT, be found in the Scripture, in that ſence whereof wee nowe ſpeake: yet thoſe godlie fathers haue added nothing vnto the worde, when as they vſed theſe tearmes for the expreſsing of the ſaid rites.

4 Now becauſe the word Sacrament is by the Latine fathers, referred vnto al kind of ſignes, which are vſed to expreſſe holie thinges; it is to bee obſerued, that in this diſcourſe, the ſame is particularlie referred vnto the ſignes of the grace of God in Chriſt, and that, two manner of waies: for a Sacrament dooth ſometimes comprehend the externall ſignes onelie, and ſometimes the things ſignified together with the ſignes, and a certain holie action alſo.

5 Sacraments taken in the former ſignification, we define to be certaine viſible ſignes inſtituted by God vnto the vſe of the Church, where by God doth ſeale in the harts of the faithfull, the promiſe of the grace of free ſaluation by Chriſt, and ſo dooth more and more confirme their fayth, and witnes the fellowſhip which the Saints haue amongſt themſelues, vnder Chriſt their head.

6 In the latter ſenſe we define them to be a certain holie action, enjoined by God vnto the Church: wherein, as GOD in a kinde of agreeable proportion, betweene the ſignes and the things ſignified, offereth vnto the ſenſes of our bodie, by the hand of the Miniſter, the things that appertaine vnto our ſaluation in Chriſt: ſo dooth hee giue vnto our ſoules the heauenlie thinges themſelues, to the end that they ſhould ſpirituallie by faith, be more & more ſealed in them.

7 By ſignes in this place, we vnderſtand not natural or miraculous, but voluntarie ſignes: becauſe they are ordained by the will of God, to be ſignes of his grace in Chriſt, which by nature they are not: neither are they ſignes onlie, but partlie remembraunces of things paſt, and partly ſeales of things preſent, and alſo to come.

8 But nowe, wee will conſider in order of the cauſes of the Sacramentes. The efficient is GOD onelie, becauſe that as it appertaineth to him alone to promiſe grace; ſo dooth it alſo to add the ſeales thereof thereunto. Therefore alſo, there are neither anie other Sacramentes to be receiued into the Church, neither is the manner of the inſtitution to be anie wiſe violated.

Whoſoeuer therefore doe breake out into that boldneſſe, that either they dare coyne new Sacraments, or add anie vnto thoſe that were appointed by the lord, or detract anie title from them, they are guiltie of treaſon againſt the Majeſtie of the higheſt.

9 The matter of the Sacraments are of two ſorts, the one externall and corporall, which are perceaued by the ſenſes of the bodie: the other inward and ſpirituall, offered vnto the minde and the ſoule.

10 The forme of the Sacraments, is the ordinaunce of God, comprehended in his Word: for the Sacraments are that altogeather (and nothing elſe) which GOD by the word of his Diuine inſtitution, dooth teſtifie that hee will haue them to bee: ſo that the word is as it were the ſoule of the Sacraments, in regarde that it teſtifieth what the diuine ordinaunce is.

They doe therefore aboliſh the Sacramentes, who either altogether omit this word in the adminiſtration of them, or vſe the ſame in a ſtrange tongue.

11 The chiefe end of them in reſpect of vs, is the ſaluation of the faithfull, by ſealing their conjunction with Chriſt. For God, not contented with the generall preaching of his promiſes, thinketh it meet to ſeale, and to offer them in ſpeciall vnto euerie particular beleeuer, hauing a regarde thereby to their infirmitie.

12 Other ends alſo they haue, which are of great moment, as that by them we ſhould be put in remembrance of the benefites of Chriſt, that the Church ſhould bee diſtinguiſhed from other ſects. For, as God will be diſcerned from Idols: ſo hee will haue his people ſeuered by theſe markes, from the Kingdome of the Deuill: that they ſhuld bee bandes of the mutuall loue of the faithfull. Brieflie, that they ſhould bee a profeſsion and a teſtification of the onelie true Religion, and of our duety towardes our God.

13 Nowe the inſtrument to vſe the Sacraments aright, is Faith: whence it appeareth that the faithfull onelie doe receaue them, as it is meet, whereas all others doe participate the outwarde ſignes onelie, and that to their condemnation.

They erre therefore, who hold that vnbeleuers do receaue the thing ſignified, that is Chriſt, together with the ſignes.

And they alſo doe ouer-wickedlie abuſe the Sacramentes, who adminiſter them to thinges without life.

14 The change of the ſignes in the Sacramentes, is not naturall, but reſpectiue by vertue of the commandement of GOD: for the ſignes are chaunged, not in reſpect of their nature, but onelie in regarde of their vſe: namelie, whereas the things which before were common, are by Gods commandement become the ſignes of heuenlie thinges: and this is the conſecration of the Sacrament.

They erre therefore, and deſtroy the whole nature of the Sacramentes, who teach, that the ſubſtance of the ſignes, are, (as it were) by a kinde of magicall enchantment, either chaunged, or aboliſhed.

15 The conjunction of the ſignes and the thinges ſignified, is alſo reſpectiue, in regarde of the ordinaunce of God, whereby inuiſible and incorporall things, are in a kinde of fit proportion, repreſented by corporall and viſible elements: in ſuch ſort, as God doth giue both, by the hand of the Miniſter, and both are receaued in their lawful vſe.

They erre therefore who holde that there is a reall joining together, and preſence of the ſignes & the thing ſignified.

16 Vnto this ſacramental change, and the conjunction of the things with the ſignes, there is no place left, but onelie in the adminiſtration of the Sacrament.

They are therefore to be condemned, who doo attribute ſome holines vnto the ſignes: and as for thoſe who worſhip them, them wee vtterlie deteſt as open Idolaters.

17 The Sacramentall ſpeaches and phraſes, are eyther proper or figuratiue: proper, as when that which appertaineth vnto the ſigne, is attributed vnto the ſame: & that which is peculiar vnto the thing ſignified, is diſtinctly applied therevnto: and theſe do forbid vs to attribute vnto the ſignes anie more then is meete, namelie, that wee ſhould not take them for the things ſignified.

They are no leſſe impious therefore, then the former, who worſhip the ſignes, in the verie Sacramentall vſe.

18 Theſe are figuratiue ſpeaches, wherein we ſee the names and effects of the things ſignified, attributed vnto the ſignes, and contrariwiſe, the names or the effectes of the ſignes, applied vnto the things ſignified: which is done to expreſſe that moſte true, and moſte neere ſacramental conjunction of the ſignes with the thinges, and that wee ſhould not attribute leſſe vnto them then were meet.

They therefore doe attribute leſſe then is meete vnto the Sacraments, who will haue them onelie to be ſignes of remembraunce, thereby excluding the true giuing & receauing of the things ſignified.

Yet are they in a leſſe errour, who will haue them to be ſignes onelie of our outward profeſsion.

19 Nowe, in aſmuch as the Sacraments are ſupplies joined vnto the worde, it commeth to paſſe, that in ſome thinges they agree together, and differ in ſome other. For both are inſtruments which the holie Ghoſt vſeth to make vs partakers of Chriſt and his benefites: yet ſo, as hee may worke without them both in the harts of the godlie, when, and as often as he will: and that he doth not anie wiſe giue vnto the ſignes, his owne force and efficacie, by vertue whereof the thinges ſignified are receaued.

They are blaſphemous therefore, who will haue grace either in whole, or in part, to bee beſtowed by the Sacraments. And they are no leſſe blaſphemous, who will haue this to be done, by the worke wrought.

20 The force of the Sacramentes doth in no wiſe depend vpon the perſon of the Miniſter, who deliuereth thē, but vpon the ordinaunce of God onlie, ſo that the ſame be obſerued: and that by a publick perſon, either rightly called; or at the leaſt exerciſing a publick function by a common errour.

The Donatiſts therefore, and ſuch like did erre, who taught that the Sacramentes adminiſtred by euill Miniſters, were of no force.

21 Euen as the Goſpell, who of it owne nature is the word of life and ſaluation, is yet turned by the wicked vnto the ſauor of death: ſo the Sacramentes alſo, which are inſtituted by God vnto the ſaluation of men, are notwithſtanding, receaued by the faithleſſe & the vnworthy communicants, vnto their condemnation and judgement: and yet do they not deſiſt in reſpect of God, to bee true Sacraments ſtill.

22 As the ſeede of the woord preached, dooth not alwaies bring forth fruit at the ſame moment that it is ſowed in the heartes of the faithfull: ſo the fruit of the receauing of the Sacraments dooth not preſentlie ſhewe it ſelfe, in ſuch ſort as the faithfull haue receaued the ſame: For that is onelie done at the time appointed by God.

23 As the holie Ghoſt by meanes of the word, dooth beget and ſtrengthen faith; ſo dooth he ſturre vp and confirme the ſame by the Sacraments. And therefore regarde is to be had, that they who are of the age of diſcretion, enjoy the effectuall preaching of the word, wherby faith may be wrought in them, before they receaue the Sacraments, that ſo they may worthelie participat them, which cannot be without faith.

24 The word is neceſſarie (ſaue when it pleaſeth God to work extraordinarilie in the harts of his children) and ſufficient vnto their ſaluation that are of age: but the Sacraments are not abſolutelie and preciſelie neceſſarie vnto all. For it is not the want of them, but their contempt that is damnable.

25 The word of promiſe is without reſpect to bee offered, both vnto the beleeuing, and to the vnfaithfull, and that generallie. But the Sacraments are onelie to be adminiſtred vnto thoſe that are taken for the knowne members of the Church; and that, vnto euerie one of them ſeuerallie, whereby a particular full aſſurance may be wrought in them.

26 The preaching of the word may be offered alone vnto the Church, without the Sacramentes: but the Sacramentes are neuer to bee adminiſtred, without the woord preached. To conclude, ſeeing the word dooth affect but one of our ſenſes, whereas the Sacraments are object vnto manie of them, eſpeciallie vnto the ſight: therefore it is, that they are the more effectuall meanes to apprehend Chriſt, ſo that they be lawfullie adminiſtred.

Defended by PETER CARPENTER a low countrieman.

PRINCIPLES TOVCHING THE AGREMENT AND THE DIFFERENCE BETVVEN THE SACRAMENTS OF THE OLDE AND NEVV TESTAMENT. LVI.

1 INaſmuch as men can be joined together, (as AVGVSTINE ſaith) in no Religion, be it true, or be it falſe, except they be tied by ſome kinde of viſible thinges and ſacramentes: hence it commeth, that the Church either vnder the olde or vnder the new Teſtament, hath neuer wanted the ſeales of the grace of God, that is, the Sacraments.

2 Of theſe thinges ſeeing we haue ſpoken generallie in the former diſputation; we may now conueniētly ſee what agreement and what difference there was, between the ſacraments of both the couenaunts: that by this meanes it may bee declared, that the ſame faith was vnder both of them.

3 Vnto this treatiſe we lay this moſt true ground, as a foundation: namelie, that the couenaunt of God with his Church was alwaies one and the ſame, which notwithſtanding ſeemed to bee diuers, in regard of the diuers circumſtances of the diſpenſation, whence did ariſe the name and the difference of the old and the new Teſtament or couenaunt. Whereas therefore the thinges remained in the ſame in regard of ſubſtance, the ſignes were chaunged, according vnto the circumſtance of time. For the fathers (as the Apoſtle ſaith 1. COR. 10.) did eate of the ſame ſpirituall meat, and drinke the ſame ſpirituall drinke, out of the rock that followed them, the which rock was Chriſt.

4 But to the end that the whole matter may bee the more manifeſt, we will more particularlie ſet downe their agreement and difference: and firſt of all their agreement, which conſiſteth in their efficient and finall cauſe.

5 Their efficient cauſe, is one and the ſame, namelie God, the authour of the Sacramentes of both the couenaunts, who alone (as hath beene already ſet downe) hath authoritie to appoint Sacraments, as hee onelie is to promiſe grace.

6 The finall alſo, is one and the ſame. For they reſpect the ſame end and ſcope, and teach the verie ſame things, to wit, Ieſus Chriſt, & the participation of all his benefites vnto aeternall life.

7 The difference conſiſteth in the manner and meaſure of ſignifiyng or applying Chriſt, and alſo in the outwarde matter, forme and number.

8 For the Sacraments of the olde Teſtament, did ſignifie Chriſt to come, and therefore at his comming they ceaſed, and ours came in their place.

Wherefore they were juſtlie condemned by the Apoſtles, who taught that Circumciſion was to bee joined vnto Baptiſme, as beeing as yet neceſſarie vnto ſaluation. And a fewe yeares after the Ebionites, who woulde retaine the Iewiſh ceremonies, together with the Chriſtian Sacraments.

9 Nowe, the Sacraments of the newe Teſtament, doe ſhewe that Chriſt is already come, and they are therefore eſtabliſhed with new ſignes, that are to continue vnto the worlds end, whereas the other were onelie appointed for ſome certaine time.

10 The nerer furthermore, that Chriſt hath manifeſted himſelf vnto vs, by ſo much the more clearlie, doe the Sacramentes of the newe Teſtament lay him before vs. For, things that are paſt are better knowne, then theſe that are to come. And therefore AVGVSTINE hath ſaide well, that wee haue fewer Sacramentes then the Iewes had, but yet clearer, and a great deale more ſignificatiue, and therfore of greater efficacie to confirme our faith, and to ſeale the promiſes of God in our hearts.

11 The which ſaying of AVGVSTINE, is to bee rightlie vnderſtood. For wee thinke not (as the Schoole-men did) that they vnder the law, had the ſame grace onely ſhadowed vnto them in the Sacraments, which is offered as preſent 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 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 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 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 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 ſame, both in regard of the ſignes, & alſo of the things ſignified.

15 The moſt meete place for Baptiſme to bee adminiſtred, is that, where the worde is preached: and the moſt meete time is, the time of the preaching; euen for this cauſe, if their were no more, that publicke praiers, which are of great force in this action, may bee joyned with the adminiſtration of the Sacraments.

16 Yet may particular Churches appoint the time, and the place, as circumſtances ſhall require.

17 The vſe of witneſſes, (called God-Fathers) is neither abſolutelie neceſſarie, nor yet to bee cleane rejected: but ſuch witneſſes onelie are to be choſen, as both knowe, and are alſo likelie to performe what they promiſe, concerning the holie bringing vp of the infants.

Defended by IAMES ROVLAND a Low-countrey man.

PRINCIPLES CONCERNING THE LORDS SVPPER. LX.

1 THe other perpetuall Sacrament of the whole Chriſtian Church, is the Supper of the Lord, figured by diuers types vnder the olde couenaunt.

2 For it was meet, the Mediatour being now come, & the couenaunt beeing nowe laſt renewed by him, that the olde ſeales of the couenaunt ſhould be changed into ſuch, as might agree to the time both of the ordaining of them, and alſo of their laſt renuing, and ſo might euen declare that the Mediatour was come both by water and by blood.

3 Nowe the Supper is that laſt Sacrament of the newe Teſtament, or that publick action of the Chriſtian church, wherein, as the bread being broken, is giuen to be eaten, and the wine powred out, giuen to be drunk after the corporall manner: ſo the bodie of Chriſt beeing deliuered to death, and his blood being ſhed to ſeale vp thoſe that are in league with God, is giuen vnto the faithful that can examine themſelues, and are ſpirituallie receaued of them by faith, for thoſe endes; which wee will preſentlie ſet down.

4 The authour both of the thinges deliuered, and of the action is Chriſt onelie, who (as far as this Teſtament is called the new) is the onlie teſtator: but in reſpect that it hath regard vnto the couenaunt, that joineth others therin, the authour thereof is he, who is the authour of the couenaunt. The Church is the partie vnto whome the promiſe is made: and therefore the Church is not to take vppon it, the authoritie to confirme this couenaunt.

5 The matter of the Supper, are the ſignes, and the things ſignified. Vnder the name of ſignes, are comprehended not onlie the ſubſtantiall things themſelues, namlie the bread and the wine: but alſo the rites, and the whole action as farre as it is Sacramentall; namelie, the breaking of the bread, the powring out of the wine, the delyuering and receauing of both: whereunto is joined the nouriſhment of the bodie, ariſing of the receauing of it.

6 Touching the bread, whether it ſhould bee leauened or vnleauened; touching the wine, whether it ſhoulde bee pure, or mixed with water: and if wine bee wanting, whether it be lawfull to vſe ſome other drinke: we thinke them matters, about which, no great contentions are to be raiſed; ſo that (if neceſsitie ſo require) that which is the ſpeciall thing, be retained, namelie, meat and drinke, meete for nouriſhment, and anſwerable vnto the proportion of the ſignes and the things ſignified.

7 The adminiſtration of the ſignes, becauſe they are preſent vnto our outward ſenſes, hath Chriſt committed vnto the Miniſters of the worde, but yet ſo; as the efficacie of the adminiſtration doth not depend vpon them, but vppon Chriſt onelie.

8 For this cauſe alſo, the things which we name ſignes are receaued by the mouth of the bodie: and therefore alſo by the wicked, (although they account them not for ſignes, but for common things) and that the receauing of them is turned vnto their greater damnation.

9 The thinges ſealed, are the bodie and the bloode of Chriſt, the offering and receauing of both, and the ſpirituall nouriſhment ariſing therefrom: or rather whole Chriſt God and man, with all his benefites, and the newe couenant confirmed by the death of the teſtator.

10 For although the receauing of the bread and the wine, doth onelie ſignifie the communion of the body and the blood: yet becauſe wee are made one with Chriſt, by meanes of his humaine nature, it doth ſeale vnto vs the whole benefite of ſaluation: becauſe neither the manhood can be ſeperated from the word, nor the humanitie ſubſiſt without the Deitie, or his benefits without the whole perſon; and therefore, the one are neither receaued nor deliuered without the other.

11 It is not without cauſe, that Chriſt hath ſeuerallie ordained the bread to be the Sacrament of his bodie, and the wine of his blood: and commanded them to bee ſeuerallie deliuered in the Church. For the bodie and blood are not ſacramentally repreſented vnto vs in this action, as the whole humanitie of Chriſt, being glorified doth now liue: but in regard that they were offered vppon the croſſe for vs, the blood being powred out of the bodie.

Vaine therfore is that concomitaunce, (as they call it) or inſeparable conjunction of the body and the blood, vnder both kindes ſeuerallie, whereas the bodie is here laid before vs and giuen to bee conſidered by our faith, as being without blood, and the blood as powred out of the bodie by death.

12 The things ſignified, becauſe they are giuen vnto our minde, and that to eſtabliſh and increaſe a ſpirituall life in vs, are giuen by Chriſt himſelfe, and receaued through faith, by the power of the holie Ghoſt: whence it commeth, that they are proper and peculiar vnto the faithfull onelie.

13 Yet doth it not follow, that the bread and the wine giuen vnto the vnbeleeuers, are not Sacramentes. For in reſpect of Chriſt, he giueth vnto euerie man that whollie, which he promiſeth in his worde: vz. the ſignes vnto the bodies, and the thinges vnto the ſoules that are endued with true faith: wherevpon it is no maruell, if the one of them alone be receaued by the vnworthie communicants as bringing onelie their bodie, and that polluted too, vnto the Lords Table, whereas they want the mouth of the minde, that is, faith.

14 The forme conſiſteth in the apt and meet, that is, ſacramentall and reſpectiue conjunction and analogie, or agreement of the outwarde ſigne, and the inwarde myſterie.

The Tranſubſtantiation of the ſignes and the thinges ſignified, and the eſſentiall conſubſtantiation of the things ſignified with the ſignes, are to bee rejected: for the former doth aboliſhe one part of the Sacrament, to wit, the ſignes, both of them are directlie contrary, both vnto the Articles of our faith, concerning the truth of Chriſts bodie, and alſo vnto the vſe of the Sacraments: whence followeth that moſt horrible and deteſtable bread-worſhip.

15 The agreement of the ſignes and the things ſignified, is manifeſt: for as breade and wine doe nouriſh vs in this life: euen ſo, the bodie and blood of Chriſt, purchaſe aeternall life vnto vs.

Both the bread and the wine therefore are to bee deliuered in the Supper, both, to the end that the whole analogie may be kept, and alſo for the cauſe alledged in the 11 principle.

16 This analogie doth depend vpon the diuine ordination, inſtitution or bleſsing: by vertue wherof common things are drawne vnto a holie vſe.

The ſignes therefore, haue by the ordinance of God, no conſideration at all of a Sacrament, ſaue onely in the action of their lawfull adminiſtration. Neither are wee to imagine of any force that ſhould bee engraffed in the ſigns themſelues, ſeing they differ from common things in regard of a Sacramentall ſignification onely, and that in the very vſe. That carrying about, an adoration of the ſignes, is moſt horrible Idolatrie.

17 As the whole force of the Supper, and the Sacramentall formes of ſpeach, doe ariſe from this analogie: ſo they are to be judged thereby.

Theſe ſpeaches therfore, [This is my body, the cup is the new Teſtamēt in my blood,] are not to be expoūded according to the words, but according to the meaning; that is by a Sacramentall Metonymie or chaunge of the name, whereby thoſe things are ſaid to be that, wherof onely they are a ſigne.

18 The proper and principall endes of the Suppcr, are both the ſerious remembraunce (joyned with thankes-giuing) of the death of Chriſt, to his glorie and our profite: and alſo the neerer ingraffing of vs into the body of Chriſt by faith, beeing ſtrengthened and increaſed, and our neerer vniting with God the Father, by meanes of the Mediator, who dwelleth in vs by his Spirite.

19 The leſſe principall endes, are the mutuall communion and loue of the faithfull, being members of the ſame body, the outward witnesſing of that mutuall conſent, and the preſeruation of publicke meetings.

20 The effects of the Supper, doe differ from the ends, but in reſpect onely: For ſeeing it is ordained by Chriſt vnto theſe ends; it cannot be, but that they ſhould enſue vppon the lawfull vſe of the Supper: yet ſo, as the inſtrumentall ſignification is attributed vnto them, as their worke: whereas the whole efficacie is ſolie referred vnto the holie Ghoſt.

21 The profit and efficacie of the Supper, is not to bee tied vnto the verie moment of the action of receauing, but doth extend it ſelfe vnto our whole life: yet is not the action once celebrated, to bee for this cauſe, euer after neglected, ſeeing no man hath ſuch a perfection of faith in this life, as he ſtandeth not in need of this ſupport.

Defended by IANES ARMINIVS of Holland.

PRINCIPLES TOVCHING THE POPISH MASSE. LXI.

WEE HAVE SPOKEN IN THE FORMER Principles concerning the true vſe of the Supper of the Lorde: now wee are to ſhew in few wordes, how the ſaid vſe hath bene diuerſlie depraued by Sathan.

1 OF all the errors that haue riſen about the holie Supper of the Lord, that inuention of Tranſubſtantiation, is the moſt ouglie, which was brought in and confirmed, eſpecially by LANFRANKE, about the yeare 1050.

2 For when as the words of Chriſt, inſtituting this Supper, ar to be vnderſtood acording vnto his mind who ſpeaketh them (which alwaies ought to be regarded in all acts, and eſpeciallie in Teſtaments) ſo, that in this Sacrament, the bodie and bloode of Chriſt, are truelie, but ſacramentallie, and by faith, giuing credite without queſtion vnto his woordes receaued. The Tranſubſtantiators, contrary to all reaſon, and vſe of Sacraments, haue ſo obſtinatelie ſtooke to the woordes, that manie abſurdities haue riſen thereof.

3 Firſt of all, ſeeing all Sacraments do conſiſt of ſignes and things ſignified, they doe take away the nature of the ſignes. For they teach that after the Conſecration (as they call it) the ſignes do not remaine, but that the thing it ſelf onelie is preſented vnto vs.

4 Secondlie, the Sacramentall participation beeing thus aboliſhed, they make a kinde of imaginary receauing of the Lords bodie and blood: whereby (as they hold) the bodie which is nowe in heauen, is reallie and corporallie preſent in infinite places, at the ſame time, and is receaued at once in whole and in part, by manie and by one: which thing, as it is moſt abſurde: ſo doth it ouerthrow the articles of the Aſcenſion, and ſitting at the right hand of the Father.

5 Thridlie, they haue fained ſuch a change, as maketh that which is, not to be; and that which is not, to be. For they doe ſo ſpoile the bread and the wine of their eſſence, as they deſiſt to be bread and wine, and begin to be ſome other thing: and they dreame of accidences that are inhaerent in no ſubjectes, againſt the firſt article of the beleife, which teacheth, that the Lord is the Creator and preſeruer of the things which he made.

6 And heere they doe verie fooliſhlie bring in the omnipotencie of God: for wee are now to enquire, not what God can, but what hee will doe according to his written worde. Moreouer it cannot be either that God can lie, or that Chriſt can be contrarie to himſelf: both which wil neceſſarilie come to paſſe, if anie thing be ſaid to haue beene ordained by Chriſt, contrary to the articles of our faith.

7 Hence haue riſen two moſt greeuous errours: the former touching the worſhipping of the bread and the wine, the which in a verie fearfull blaſphemous ſorte, are thus commonlie ſaluted by the Papiſts: ALL HAILE, SAVIOVR OF THE VVORLD, THE VVORD OF THE FATHER, THE TRVE SACRIFICE, LIVELIE FLESH, THE VVHOLE DEITIE, TRVE MAN, &c. The other touching the expiatorie and propitiatorie oblation for the ſinnes of the quick and the dead, which the Church of Rome doth properly call the Maſſe, and wherein they place the ſomme of all Chriſtianitie.

8 For the Maſſe is not that mingle mangle patched vp as it were of the ſhreds of diuerſe places gathered heere & there out of the Scripture, and other authours, which are the reliques of the auncient Liturgie or common ſeruice booke of the Chriſtians: but it is that ordinarie propitiation and oblation (called by them their vnbloodie Sacrifice) which is offered vnto God the Father, for the ſinnes of the quick and the dead.

9 Nowe, they offend in this point, firſt, becauſe they change the Sacrament into a ſacrifice: wheras Chriſt commaunding vs to receaue, and not to offer, ordained a Sacrament, and not a Sacrifice.

10 Next, in that they falſlie teach; that in the Chriſtian Church there remaineth after the death of Chriſt, anie expiatorie Sacrifice, beſides the verie bodie of Chriſt, which is endued with a true humaine nature and ſoule.

11 Thridlie, in that they cloſelie accuſe that one and moſt perfect ſacrifice of Chriſt, of imperfection, by iterating the ſame euerie hand while. For iteration is a note of imperfection, as the Apoſtle ſaith Heb. 7.

12 Chriſt indeed commanded all the faithfull to celebrate the memorie of his paſsion: but hee gaue no commandement vnto anie, that he ſhould bee ſacrificed. For there ought to be no mention of the NAME and office of a PRIEST or of an ALTER at this day in the Church of Chriſt. For Chriſt is now the onelie, and the chief Prieſt, who offered himſelf once, an onelie, and a moſt perfect Sacrifice vnto God, neither was there anie other that could, can, or ſhalbe able to performe that work.

13 For the Sacrifices that ought nowe to haue place among Chriſtians, are onelie of thankeſgiuing: that the faithfull may giue thankes vnto God for all his benefites, and offering their prayers vnto him, may perpetually conſecrate themſelues, whollie, a liuing and an acceptable ſacrifice vnto his majeſtie. An expiatorie or propitiatory ſacrifice there is or can bee no other, but that which Chriſt once made moſt perfectlie, vppon the Alter of the croſſe.

14 Yet we do not denie, but that the auncient writers did giue the name of Sacrifice vnto the Lords Supper: but, as in this point, ſo in manie other thinges, in a verie farre ſtreatched ſignification: and that partlie to the end, that (as they thought) they might ſet foorth the dignitie of this high myſterie, whereat the Angels doe admire: and partlie, that they might note out, and retaine the cuſtome vſed amongſt the auncient Chriſtians. Who were wont in their holie feaſtes of loue, to beſtowe and offer guiftes and offerings of diuers thinges, and euen of meat and drinke: which beeing collected togeather into one, were ſo diſpoſed of by the Paſtors of the Churches, as firſt of all, they were by praiers offered vnto God: next, ſome portion of them was taken, wherby the holy Supper was adminiſtred: laſtlie, that which was left, was beſtowed for the maintenance of the poore. Out of which rites, the Maſſe-mongers doe as yet retaine the names of OFFERTORI, COLLECT, and COMMVNION. And hence it is thought, that the name of the MASSE was deriued, euen from the cuſtome that the faithfull had to ſend thoſe things vnto the publick aſſemblies of the Church, which they would haue beſtowed vpon holie vſes.

15 Now, it is no leſſe fabulous, that the Popiſh Maſſe was celebrated by IAMES, or anie other of the Apoſtles; then it is moſt true, that the ſame was coyned, neither all at once, nor yet by one and the ſelfe ſame man, but was ſoldered together, as now it is, by manie Popes, after manie yeares: and after that it had bene eiked out, with many patches which were added thereunto.

16 Vnto the former errors, there are adjoyned not a few others: as that it is celebrated, not by the congregation of the faithfull, but by one Maſſe-monger alone: that the Sacrament is after the holie action RESERVED, as it were a preſeruatiue againſt whatſoeuer inconuenience: that the names of dead Saints are called vpon, and their imaginary merits, intermingled in the Maſſe: that the one of the ſigns is in a kind of impudent and altogeather helliſh boldneſſe, taken away from the lay people, as they call them: that the whole action is done in a ſtrange tongue: that the Maſſe-Prieſt alone is priuie vnto many things that are done therin: that they vſe the attire and geſtures of ſtage-plaiers, and many other things, brought forth by this plant, which the heauenly Father hath not planted, and therefore, ſhal one day be altogeather rooted out.

Therefore, we deteſt this imaginary and blaſphemous ſacrifice of the Maſſe, which is contrarie vnto Gods worde, and ouerthroweth the force of Chriſtes Paſsion, and bringeth in almoſt innumerable errours; and wee pray with al our hearts and ſoules, that the Lord would graunt vnto all his Churches, the pure and ſound vſe of his holie Supper.

Defended by THEOPHILVS HESPERIVS of Bearne.

PRINCIPLES TOVCHING CONSVBSTANTIATION. LXII.

WEE HAVE ALREADIE DISPVTED, concerning Tranſubſtantiation: Conſubſtantiation being the neereſt error vnto it, is now to be handled.

1 COnſubſtantiation conſiſteth in this, that the bodie and blood of the Lord, is ſaid to bee corporally, naturally, and really preſent; in, vnder, and with the bread and the wine.

2 It hath this common with Tranſubſtantiation, that in both of them, the wordes of the inſtitution, are in a prepoſterous ſort ſtiflie maintained, without any regard vnto the meaning: Although that in verie deed, the wordes are chaunged in both, by the fained interpretations whereby they are expounded: whence manie abſurdities doe follow.

3 Firſt, in that both of them doe take away the force & nature of a Sacrament, which conſiſteth in this, that two thinges ſhould bee in them; namely, earthly, elementarie, and ſignifiyng; then heauenly, inuiſible, and ſignified: both which are ſeuerallie conſidered, not as they are ſomething abſolutely and ſimply exiſting of their own nature, but as there is a mutuall compariſon and referrence between them, whereby the ſignes do repreſent the things ſignified are repreſented.

4 Next, Tranſubſtantiation maketh that the thing is not that, which it is, and that it is that, which it is not: but Conſubſtantiation maketh that two things indeed, are become one.

5 Thirdly, this doctrine doth include contrarieties: for it affirmeth, that the ſame body is receiued both naturally and ſupernaturallie; whereas the truth doth teach, that the ſignes are naturally, and the things ſignified ſupernaturallie participated.

6 For the receiuing of the mouth, and alſo the helpe of the other ſenſes, are heere required by the inſtitution of Chriſt, to the ende, that that which is naturall and corporall, may performe his owne office: the operation alſo of the mind and faith is eſpeciallie to be preſent; that what is ſpirituall, may be receiued by ſpirituall inſtruments.

7 Yet wee confeſſe, that the bodie and blood of Chriſt is offered bodilie, that is, corporallie in the holie Supper: But after the ſame manner, that PAVLE ſaith, that all the God-head doth dwell in him corporally; that is trulie and fullie: the Lord performing without all doubt, that which hee promiſed.

8 And although the bodie of Chriſt, be of it ſelfe a naturall ſubſtaunce, and contained within the dimenſions or limites thereof; yet is it not materially, but ſpiritually eaten of vs. For the fleſhe would haue profited vs nothing, but the Spirite and life: yet we may ſay in ſome ſenſe, that the bread and the wine, are the bodie and the blood: and that the bodie and the blood are fed-vpon, namely, in a Sacramentall manner.

9 This Doctrine alſo, is directly contrary vnto that end of the inſtitution, whereby Chriſt commaunded vs, to celebrate his memorie. For if hee bee preſent, his memorie cannot be called vnto our remembraunce, except wee will ſpeak very vnproperlie: ſeeing things paſt and not preſent, are called into memorie.

10 Againe, it doth aboliſh the nature of Chriſts bodie: For if the ſame be thus receued by euery one in particuler, it muſt needs be, both preſent in infinit places at once, and alſo be infinite of it ſelfe: The which point, is contrary vnto the Articles of our beliefe, whereby we beleeue, that hee was true man; that hee was borne, ſuffered, dead, riſen againe, aſcended vp into heauen.

11 Furthermore, if the receiuing of Chriſt were corporall, the ancient Church vnder the law, had not bene partaker of his bodie, becauſe the ſame was not as yet borne: which point is contrarie vnto the Apoſtle, who ſaith, that the Fathers did receiue the ſame ſpirituall meate, and the ſame 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 need of theſe petitions, if the firſt man had continued in that originall puritie, and excellent integritie, wherein God had created him: neyther had this world beene ſubject vnto vanitie for the ſinne of man, whereby it nowe commeth to paſſe, that the glorie of God is hidden as it were, vnder manie clouds.

3 Neither ſhall we neede, when wee are fullie reſtored in heauen, to ſay, [Hallowed be thy name, Thy kingdome come, Thy will be done, &c.] For then God ſhal bee al in all, 1. COR. 15.28. but there ſhall bee Thankeſgiuing and Confeſsion, ſuch as is ſet down, REVEL. 4. ver. 8. Holy holie Lord God omnipotent, &c. It remaineth then as wee haue ſaid euen now, that theſe petitions doe appertain vnto the preſent time and ſtate of men.

4 And ſeeing they may bee conſidered in a diuerſe reſpect: namelie, in that the three former of them, do directlie regarde the glorie of God, and the three latter do properlie concerne vs, they may bee fitlie comprehended in a diuiſion of two members.

5 Although then, there is nothing appertaining vnto Gods glorie, whence ſome profit dooth not redound vnto the godly: & thogh alſo, we cā rightly craue none of thoſe things which belong vnto our ſaluation, but we muſt deſire them for the glorie of God: yet it behoueth vs in theſe things, to be affected in a diuers ſort: namelie, that in the one, we haue a reſpect onelie to the glorie of God, not regarding our owne behoofe: and that in the other, wee ſo reſpect our owne eſtate, that we be alſo eſpeciallie mindefull of Gods glorie, which we are bound to promote.

6 Theſe petitions moreouer, which belong vnto Gods glorie, are juſtlie placed in the firſt rancke. For Chriſt ſaithMat. 6.33. Seeke firſt the kingdome of God and the righteouſneſſe thereof, and all theſe things ſhall be giuen vnto you. And this order is obſerued alſo in the commandementes: for the firſt place is yeelded vnto thoſe which properlie appertaine vnto the worſhip of God, whereas thoſe which concerne the maintenance of loue betweene man and man, do follow in the ſecond rancke.

7 Among the former petitions, it is not without cauſe that HALLOVVED BE THY NAME is the firſt. For although the end of them bee, that Gods glorie may ſhine euerie where, as it ought: yet the order of teaching doth require that that ſhould be accounted the firſt petition, which declareth the firſt degree of his glorie: whereunto the ſecond is adjoined, which ſheweth the meanes to augment the ſame, and the third next vnto that, which declareth the way to the accompliſhing and finiſhing thereof.

8 Touching the firſt, we place not the name of Ieſus in the verie notes of the letters, or in the vocall pronouncing of the word. For the former were Iewiſh, as the latter is Popiſh, where the name of Ieſus is not vttered, without the yeelding of ſome ſuperſtitious reuerence thervnto, and the kiſsing of the letters themſelues.

9 But by the name of GOD, wee vnderſtand God himſelfe, or the Majeſtie, juſtice, mercie, goodnes, truth, power, and holines of God, and the reſt of the attributes whereby he hath made himſelfe knowen in the world.

10 In this Petition therefore, we intreat, that the glory of God, may according to the majeſtie therof, be acknowledged and celebrated amongeſt men heere vppon earth. Brieflie, that the honor and worſhip due vnto God, may be yeelded vnto him in this world: on the other-ſide we wiſh, that all thoſe things may be remooued, ouerthrowen, and cleane taken away, which doe profane, diminiſh, or obſcure the ſaid glory of God, either in himſelfe, in his workes, or in his word & doctrine: So that this Petition is anſwerable vnto the commandement: [Thou ſhalt not take the name of God in vaine.] For heere is commanded that which is there forbidden.

11 This Petition is ſo ſtrictly enjoyned vnto vs, that we cannot omitte the ſame without hainous wickednes. For what is more vnworthie, then that either our ingratitude and blindnes ſhould obſcure, or boldnes and furious preſumption, as farre as lieth in it, blot out the ſame?

12 But although all the wicked, with their ſacrilegious luſt ſhoulde flie a ſunder for ſpite; yet ſhall the holines of Gods name ſhine & gliſter. For thus the prophet crieth out; [As thy name ô God, ſo doth thy praiſe extend vnto al the ends of the earth;] for wherſoeuer the Lord maketh himſelf knowen, it cannot be, but his vertue, power, goodnes, wiſdome, juſtice, mercy, and truth ſhould manifeſt themſelues, whereby wee might be drawen vnto the admiration of his majeſtie, and ſtirred vp to ſet forth his praiſes.

13 But, in aſmuch as GOD is ſo vnworthily robbed of his holines vpon earth, we ar bidden, if we haue not power to maintaine the ſame; yet at the leaſt, to vnder-take the care thereof in our praiers, as it is meet we ſhould, althogh of it ſelfe, it can neither increaſe nor be diminiſhed.

14 Whoſoeuer therefore doe obſcure the holines of God, or ſuffer the ſame to bee obſcured, as farre as in them lieth, they ſinne againſt this petition, and are moſt heauily guiltie of Gods judgement.

Defended by LAZARVS ROBERTVS of Roan.

PRINCIPLES CONCERNING THE SECOND PETITION OF THE LORDS PRAIER. LXVI.

HAVING EXPOVNDED THE FIRST PEtition, which declareth the firſt ſtep of Gods glorie: wee are nowe to addreſse our ſelues, to the opening of the ſecond, which ſetteth downe the meanes to augment the ſame.

1 THis Petition, THY KINGDOME COME, beeing put in the ſecond place by Chriſt, is juſtly ſet before the third: For as to beare rule, is in nature before the execution thereof; ſo is it meet, that the Lord would firſt eſtabliſh his kingdome among vs, and then make vs obedient therevnto.

2 For the wil of God cannot be performed, but by that power, which he doth exerciſe in his ſaid kingdome.

3 Nowe as touching the expoſition of the Petition, the Lord is ſaid to raigne, when as men hauing denied themſelues, doe wholie ſubmit them vnto him.

4 The principall ſcope then of this Petition is, that the Lord will conſume and abolliſh all the luſts which fight in our members againſt his wil: and that he would frame and faſhion vs, and all our faculties vnto the obedience of his will.

5 Now whereas al men, from the higheſt to the loweſt, are blinde by nature, and vnderſtand not what the will of GOD is; and ſeeing it is the office of a King, to appoint lawes for his ſubjects; we craue alſo, that God would manifeſt his will vnto the world, and would plant the miniſterie of his word, (which it pleaſeth him to vſe as a Scepter, for the graunting of the thinges that are contained in this Petition) throughout all the partes of the worlde, that by meanes thereof, hee may gather togeather, thoſe whom hee hath elected from all aeternitie; and on the other ſide may ouerthrow them, who as farre as they can, doe hinder this worke.

6 So, wee affirme, that it is the right of God, alone to rule, this kingdome by his owne lawes; 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 : the latter, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ,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, and whatſoeuer is contrary or beſides the will of God.

12 The word [BE DONE] that is, be fulfilled, doth teach vs, that we are to obey Gods will, with the whole affection of our ſoule, with all our mind and thoughts.

13 Whereas it is ſet down paſsiuelie [BE DONE] it ſeemeth, that it may bee gathered thereby, that man before the firſt grace, is onelie conſidered paſsiuelie, as beeing to bee wrought vppon, but not working; ſo that, euen to will what is right, is giuen of God: Next wee gather, that after the firſt grace, the continuaunce of willing that which is good, and the perfection therof, is in the hand of GOD onelie; euen thence that we are commanded to craue, that Gods will may be done; whereas wee doe not craue thoſe things that are in our owne power.

14 BE DONE IN EARTH AS IT IS IN HEAVEN] the word HEAVEN and EARTH, are to bee vnderſtood Metonymically, that which doth containe beeing put for that which is contained.

15 The will of God vpon earth, is in deede performed onelie by men: vnleſſe a man will referre the word OBEYING, Metaphorically vnto other creatures: yet not by all men, but by them onely who are regenerated: Although, as AVGVSTINE ſaith, the will of God is doone concerning (but not by) the reſt.

16 Now, becauſe humaine frailty, (which by Gods decree, doth alwaies cleaue vnto man in this life) can beare no more; it commeth to paſſe, that the will of God, is but begun to be performed by the regenerate here vpon earth; and that onely in affection and in faith: (this alſo being the will of God, that beſides the loue which wee are commanded to yeeld vnto God and our neighbour, we ſhould alſo beleeue in Chriſt.) But when God ſhal be al in all, we ſhall then perfectlie and fully obey his will.

17 Neither is there any more then this, meant by the note of the ſimilitude [AS] which doth not point out an aequall qualitie, but a likenes, and an agreement therein: not that the regenerate ſhould vppon earth performe the will of GOD in as great meaſure, but in the like affection & operation, that the Angels do execute the ſame in heauen.

18 Now [IN HEAVEN,] al thoſe that remaine therin, as the ſoules that are in bliſſe, and the Angels doe obey the will of God.

19 Yea, and the Sonne alſo, in reſpect that the Mediatour Chriſt, doeth as yet the will of his Father in Heauen, when as he doth make interceſsion for vs, and bringeth to paſſe, whatſoeuer doeth belong vnto the edification of the Church.

20 The ſoules alſo that are in bliſſe, doe in heauen celebrate the praiſes of God, and do deſire after their manner, both the deliuerance of their brethren, that are heere militant vppon earth, and alſo the puniſhment of the enemies.

21 Now thoſe bleſſed miniſtering Spirits, do performe the will of God diuers waies; as by ſinging that ſong, Holie, holie, &c. by procuring the ſaluation of the elect, and puniſhing the wicked, as it pleaſeth GOD to vſe their ſeruice.

22 Now all theſe Spirites doe execute Gods will.

I Moſt willingly, bicauſe they obey him without murmuring. II Moſt readily and ſurelie, becauſe they make no delaies, but preſently betake themſelues vnto that which they are commanded to doe. III Moſt faithfully, becauſe they both heare, and alſo performe in deede their whole charge, and not a part onely; and being once ſent, they neuer ceaſe, vntill they be called backe againe.

23 We deſire therefore of God, that hee would giue vs both the will and the power to obey, and that wee may be ſeruice-able and obedient vnto his majeſtie, according vnto the ſame Spirit, manner, affection, readines, and cherfulnes of the will, that the Angels in heauen do obey him: And we doe alſo craue the taking away of all thoſe things which either directly ſet themſelues againſt his will, or do anie wiſe withſtand the ſame.

Defended by IOSIAS [ſonne vnto IOSIAS] SIMLERVS of Tigurine

PRINCIPLES TOVCHING THE FOVRTH PETITION OF THE LORDS PRAYER. LXVIII.

THE THIRD PETITION OF THE LORDS Prayer hath beene opened in the laſt Principles, concerning the will of God: ſo that the firſt part of the Prayer beeing expounded, we come now to the ſecond.

1 AFter that Chriſt had taught in the three former petitions, ſuch things as do immediatlie reſpect the glorie of God: he now adjoyneth thoſe, which (thogh they are to be referred vnto Gods glorie) do yet eſpeciallie concerne vs and our profit.

2 Now, as man conſiſteth of two parts: ſo theſe things are of two ſorts, corporall and ſpirituall.

3 This firſt petition of the ſecond part thē is touching corporall, the other two, are concerning ſpirituall bleſſings.

4 Now, whereas mention is made firſt of corporal benefites, the reaſon thereof may ſeeme to bee, in that corporall things, and the profite that ariſe of them, are better knowne vnto vs. And therefore, the Lord (to the end he might relieue the ſlowneſſe & infirmitie of our nature) dooth lift vs from common thinges, vnto theſe that are leſſe knowne vnto vs, from eaſie vnto hard, from earthlie vnto heauenlie matters.

5 The ſumme of this firſt petition is, that the Lord would beſtow vpon vs things neceſſarie for this life: to wit food and raiment eſpeciallie: next, thoſe things which are helpes of the outward neceſsities of this life; that is, ſuch things as make for our peaceable being, as far, & as long, as the Lord thinketh expedient for vs.

6 The neceſsitie, or rather the aequitie of this petition is manifold: Firſt it teacheth vs, that we ought wholly to depend vpon Gods Prouidence, by whome we are nouriſhed, maintained and preſerued. Secondlie, that wee acknowledge him the giuer of all good things both ſpirituall and temporall. Thirdlie, that we may with quiet minds expect thoſe things at his handes, which otherwiſe would holde vs in a miſerable care and perplexity.

7 For our mercifull Father dooth not diſdaine to receaue our bodies into his protection and cuſtodie, that by theſe ſmall thinges, hee may exerciſe our faith, when as wee looke for all thinges at his handes, euen the leaſt crumb of bread, and drop of water, that we put into our mouthes.

I. The Marcionites and Manichaees therefore are out of their wits, who haue endeuored to defend that God hath no care of theſe our bodies, as though the ſame were vnbeſeeming his Majeſtie: and that our fleſhe or our bodies, were the worke not of God, but of an euill beginning, that is, of the Diuell, and therefore that it became not the good God to ſuſtaine them, ſeeing they are euill. II. They are madd alſo who thinke, that all thinges are diſpoſed by the toſsing of Fortune. And the Epicures alſo, togeather with thoſe who houlde that God hath no care or reſpect vnto the thinges that are done vnder the or be of the Moone. III Witches and Sorcerers in like ſort are heere condemned, and all thoſe, who either openlie, or by anie ſecreat trade, ſeeke their maintenance in this life of the Diuell, and not of God.

8 But now we come to examine the words of the petitions: the word [BREAD] is taken in this place, neither ſimplie, nor Metaphoricallie, for the bread of the Supper or Thankeſ-giuing, of almes, of tribulation, of Doctrine, as ſome of the auncients haue expounded it: but it is taken by ſetting downe a part for the whole, for all thoſe thinges which are required for the ſuſtentation of this life.

9 Now, whereas Chriſt hath expreſſed this Petition by the name of BREAD (beeing the moderateſt kinde of ſuſtenance that men vſe,) and not fleſh, or of daintie faire: hee doth thereby commend vnto vs, the care of thriftines and ſo brietie; and teach vs that wee ought to bee content with ſmall and meane things.

10 For although we may vſe meat, not for neceſsities cauſe onelie, ſeeing the Lord doth moſt liberallie grant vs manie things beſids thoſe that are neceſſarie for the maintenance of this life: yet are wee to take heed, leaſt abuſing the ſweetneſſe of theſe thinges, and forgetting that heauenlie bread, we giue our ſelues vnto pleaſure, according vnto the ſaying of PAVLE,Rom. 13.14. Take no thought for the fleſhe to fulfill the luſts thereof.

11 Where he adjoyneth [OVR] hee teacheth vs, that we ought to abſtaine from other mens goods; and that we are, in a ſinceare conſcience, to vſe the things which God of his mercie beſtoweth vpon vs.

12 Now the bread is made ours, by his free-gift, becauſe neither our endeuours, labour, or hands, as is ſaide LEVIT. 26.20, can profit vs anie thing, except the bleſsing of God be joyned with them: yea, and the aboundance of bread it ſelf, woulde not bee anie whit auaileable vnto vs, except it were from aboue turned vnto our nouriſhement.

13 The verie rich men themſelues then, with whome God hath dealt ſo bountifullie, are bound heere to craue dailie bread. For, it is God who doth not onelie giue and take away good thinges, but alſo bleſſeth that which wee haue receaued, and giueth force of nouriſhment, otherwiſe bread hauing loſt the ſtaff thereof, would be but as a ſtone vnto vs.

14 Now although that theſe things which we haue receaued of God, are ours; and that we may vſe them with a good conſcience: yet it is not meet that they ſhoulde bee ours in ſuch ſort, as they be onelie turned vnto our owne vſe: but we muſt alwaies remember, that we are but ſtewards of Gods bleſsings, and bound to yeelde an account before his Tribunall ſeat, howe wee haue beſtowed them.

15 The word 〈 in non-Latin alphabet 〉 dooth not ſignifie a ſuperſubſtantiall bread, as ſome haue thought: but ſuch as is ſufficient for the dailie ſuſtentation of our bodie.

16 For the children of God are ſo caried aboue this life, that they may yet neceſſarilie craue earthlie thinges, for the maintenance of their vocation in this life: eſpeciallie ſeeing the fatherlie kindnes and fauour of God, doth appeare euen in meat and drinke, and that godlines hath the promiſes, not onelie of the life to come, but euen of this.

By this word DAILIE is condemned their follie, who haue vſed an immoderat kinde of abſtinence, and hurtfull vnto the health of their bodies, and became at the length to liue ſo auſterelie, that they dreamed the ſame to be a kinde of Angelicall perfection.

17 The word 〈 in non-Latin alphabet 〉 GIVE, or 〈 in non-Latin alphabet 〉 as LVKE hath it, doth teach vs that God is the authour, euen of corporall bleſſings, and that food and raiment, and whatſoeuer do make that wee eate our bread in quietneſſe, doe come from his meere liberalitie.

They are to be rejected therefore, who doe attribute anie thing vnto the merites of men, (which are none at all) in obtaining of corporall things.

18 Now, whereas we deſire theſe thinges to bee giuen vs of God, which hee hath commanded vs to get with the labour of our hands, and the ſweat of our browes, this is done for two cauſes eſpeciallie. Firſt, becauſe our induſtrie and diligence, do auaile vs nothing, for the obtaining of things needfull, except the bleſsing of God bee ioined vnto them. Next, in that wee are not properlie nouriſhed by the power of meat and drinke, but onelie that the Lord vſeth them as inſtruments.

19 The word [THIS DAY] teacheth, that we ought to bridle our immoderat deſire of tranſitorie things, wherevnto we are carried away beyond meaſure.

20 It teacheth alſo, that we are continuallie to depend vpon the goodnes of God, and that we are not to pine our ſelues with ouer much caring, how we ſhal haue things neceſſary for many yeares.

21 Yet are they not heere condemned, who lay vp for the time to come, that which they haue gotten by lawfull meanes; ſo that it be done to a good end, and that they repoſe not their confidence therein.

Defended by IOHN TAFFINVS of Tornay.

PRINCIPLES TOVCHING THE FIFT PETITION OF THE LORDS PRAIER. LXIX.

1. SEeing, we haue in the former Principles made the ſecond part of the Lordes Praier to be two-folde, ſo that the things contained therein, were ſhewed to be either corporall or ſpirituall: It followeth, that hauing alreadie dealt with the corporall, we now come to the handling of the ſpirituall things.

2 Now, all the ſpirituall things which belong vnto our ſaluation, and which Chriſt teacheth vs to ſeeke at Gods hands, are referred vnto true repentaunce; the which as it hath two parts; ſo the ſame is contained in two Petitions.

3 True repentance conſiſteth firſt, in that wee bewaile our ſinnes, and by faith deſire them to be done away: next, that we be careful not to commit thoſe things againe. The former of theſe is contained in this fift, the latter in the next, which is the laſt Petition.

4 The neceſsitie of this Petition, is no leſſe then the aequitie of it: For ſeeing all men, by reaſon of their ſins, are ſo hatefull in the ſight of God, that they can haue no hope of aeternall life, except the Lord pardon thē their offences: ſurely, there is none but may ſee, what gret neceſsity ther is of this Petition: whoſoeuer therefore deſireth to be ſaued, he is to know, that this petitiō is very needful for him

5 The reaſon of the aequitie of it is the ſame, for there is nothing more aequall, then that wee ſhould daily craue the remiſsion and pardon of our ſins, at the handes of our mercifull God, whome we continually offend.

I We cannot therefore but condemne the Pelagians, who thought that this Petition was to bee vſed for modeſties cauſe: the which modeſtie is nothing els, but blaſphemous impudencie. II We deteſt alſo, the madnes of the Catheriſts, Coeleſtinians, Anabaptiſts, and all ſuch monſters, who dreaming themſelues to be perfect and free from all ſpot of ſinne, do deny, that they haue any need of this Petition. III And the Nouatians, who leaue no hope of remiſsion, vnto them that haue fallen into any ſinne, after that they haue once receiued Baptiſme.

6 This Petition, that we may come vnto the particular opening of it, hath two partes: In the former whereof we are taught, what we ought to craue, namely the free remiſsion of all our ſinnes whatſoeuer they bee, by and for, Ieſus Chriſt our Lord.

7 There are foure things then contained in this Petition. 1. a confeſsion of our ſinnes, who haue made vs guiltie of aeternall death. 2. The great patience and clemency of God towardes vs is commended, who doth not onelie beare with vs, who daily offend him, but alſo doth pardon euery one of vs, ſo many ſinnes. 3. Out of the proper ſignification of the worde 〈 in non-Latin alphabet 〉 FORGIVE, we gather that the remiſsion of our ſinnes is a free gift. 4. The word 〈 in non-Latin alphabet 〉 DEBT, which the Syrians call CHIBAH, doeth teach vs, that all our ſinnes, (which are heere figuratiuelie and according to the propriety of the Syrian tong, called DEBTS, are whollie forgiuen vs.

The Papiſts therefore, are mad with their merits, and diſtinctions betweene the puniſhment and the offence, between mortall and veniall ſinnes, as they define them; though we doe not denie ſome ſins to bee greater then others; and who flie vnto their ſatisfactions, as beleeuing that their ſins are not wholie done away by Chriſt onely.

8 Vs] Chriſt would haue vs to vſe this worde, to the end we might learne, not onely to be carefull of our owne ſaluation, but alſo of our brethrens: and this is true loue, which is ſo much commended vnto vs.

9 In the other part of this Petition, we are taught what our dutie is.

10 Namely, that following the example of our moſt mercifull Father, we ſhould trulie forgiue all treſpaſſes vnto thoſe that haue offended vs, which is one of the ſpeciall effects of true loue.

11 Now this ſecond part is added, that we may rightly craue the remiſsion of our ſinnes, and ſo may come vnto prayer with true faith and repentance; the marke whereof, is loue towards our neigbour.

12 Neither are we bound, onely to forgiue thoſe that haue offended vs: but euen to loue them no leſſe then our ſelues.

13 The word AS, doth not paint out the cauſe, degree, or aequalitie of the forgiuing, proceeding from vs, with the remiſsion which wee craue at Gods hand: but it ſetteth downe the reſemblaunce thereof after a ſort, and our willingnes therevnto.

14 This worde then is added as a ſigne, whereby wee might be confirmed, that God hath ſo certainlie forgiuen vs our ſinnes, as we are aſſured, that we haue forgiuen our neighbours, and that we are voyd of all hatred, enuie, and reuenge.

15 Now we forgiue our neighbours their ſinnes, as far as they concerne vs, and not in regard that they haue offended God, whome hee eſpeciallie offendeth, whoſoeuer hee be, that treſpaſſeth againſt his neighbour.

16 Whoſoeuer then, deſireth his ſinnes to be forgiuen him, and hath not forgiuen his neighbour; or hauing forgiuen him in words, doth intend to be yet reuenged: hee doth againe deſire, that God would not remit him his ſins, but to take puniſhment of them.

17 Yet is it lawfull for a Chriſtian, to ſeeke redreſſe by the Magiſtrate, of the injurie that is done vnto him, both that thereby, the ſocietie of men may bee preſerued, and that lewd men be not incouraged to abuſe the patience of the good; but yet ſo, as all deſire of priuate reuenge, and al offence be auoyded.

Wrongfully therefore, did IVLIAN the Apoſtata gather out of this doctrine, that Chriſtians did take awaie the authoritie of the Magiſtrate, and the vſe of lawes.

Defended by SAMVEL BOYSSYNVS Occitanus.

PRINCIPLES TOVCHING THE SIXT PETITION OF THE LORDS PRAIER. LXX.

HAVING DONE WITH THE FIVE FIRST Petitions of the Lords Prayer: the ſixt and the laſt is now to be opened.

1 THis laſt Petition, is rightly placed after all the reſt; and eſpecially next after the firſt. For firſt, ſeeing wee doe heere alſo craue of our God, thoſe thinges which make for our ſaluation: order requireth, that after we haue in the former Petition, begged the remiſsion of our ſinnes, we ſhould heere deſire the ſtrength of the Spirit, whereby, wee might bee daily enabled to ſtand againſt all temptations.

2 For although our ſinnes are forgiuen vs, yet are wee neuer ſo cleared of them, but the reliques of the fleſh doe ſtill remaine in vs, whereby our aduerſarie doeth driue vs vnto diuers ſinnes. Wherefore wee deſire, that the Lorde would not ſuffer vs to be ouercome by the Deuill, and the luſts of our fleſh, which doe continuallie warre againſt vs.

3 Nowe becauſe wee wraſtle not with fleſh and blood, that is, with thoſe enemies, which we are able to gainſt and by our owne ſtrength: but againſt the powers of the Aire, that is, againſt Sathan himſelfe, who doth continuallie as a roaring Lyon lie in wait for vs, and prouoke vs to ſin: this Petition is altogeather neceſſarie for vs, that thereby wee may obtaine ſpirituall armour at Gods hands.

4 This requeſt conſiſteth of two partes; the Petition it ſelfe and the declaration thereof: The Petition is, LEAD VS NOT INTO TEMPTATION.] the declaration of it is, [BVT DELIVER VS FROM EVIL.]

5 In theſe wordes, [LEAD VS NOT, &c.] is ſhewed, that neither the Deuill himſelfe, nor any other aduerſarie can doe ought againſt vs, but by the Lordes permiſision, and as farre as he will permit them.

6 By the worde LEAD, as alſo by many other that are found in the Scripture, (as to harden, to deliuer vp into a reprobate ſenſe, &c.) is not ment a bare permiſsion of God onely (as ſome thinke,) but a permiſsion joyned with the decree and ordinance of God, who doth vſe the woorke of Sathan, and the concupiſcence of men, either for the puniſhing of ſin with ſin, or for the chaſtiſemēt of his children.

7 Now the Lorde is ſaid to lead thoſe into temptation, whom in his juſt judgement, he giueth ouer vnto ſathan, or their own wils.

8 Neither are wee for this cauſe to thinke, that God is the Author of ſinne: for what ſo euer he willeth, the ſame doth hee will juſtlie and holilie, and his action euen in that temptation wherevnto men do yeeld, is altogeather without ſinne, wheras the action of Sathan, and thoſe that obey him, is both vnjuſt and altogeather ſinfull.

It is without cauſe therefore, that ſome doe gather out of this doctrin, that we make God to be the author of ſinne.

9 Neither are we taught ſimplie to pray, that we be not tempted at all, but that wee bee not lead into temptation. For it profiteth vs to bee ſometimes tempted, but we pray, that wee be not ouercome of the temptation, and ſo offend God.

10 The word TEMPTATION, or to TEMPT, is of a double ſignification: for ſometimes it ſignifieth to ſift or to trie, and ſometimes to lead vnto euill. God therefore is ſaide one way to tempt, and Sathan another. Sathan, that hee may deſtroy, condemne, and ouerthrow; but God to the end that by trying his, he may ſee what ſtrength is in them not becauſe God knoweth not what is man; but partlie to teach his children to knowe themſelues, and partlie that he 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.

5 The principall and chief end therefore of the holie Miniſterie in reſpect of ſaluation, was alwaies one: namelie, the laying open of Gods goodnes, touching the ſaluatiō of men, by meanes of the free couenant made in Chriſt onelie: who both before, and vnder the rudiments of the Law was ſhadowed, and manifeſted in deed in the fulneſſe of time.

6 Yet of this holie miniſterie both before and vnder the law, there were three generall parts; namely, to teach, to ſacrifice, to bleſſe, as might be ſhewed by many teſtimonies of the ſcripture: vnder the name of ſacrifice, we vnderſtand, all ſorts of rites, as vnder the name of bleſsing, wee containe publike prayers.

7 Of the holy doctrine there haue beene two kindes. namely, the law, denouncing judgement and death; & the Goſpell offering life, freelie giuen vnto the repentant.

8 Yet is it not properlie the lawe, but the tranſgreſsion thereof that doth kill.

9 The Legall ceremonies were certaine appurtenances both of the law and the Goſpell, wherin as in a glaſſe, were to be ſeene, though in a contrary regard, both the curſſe of the law, and alſo the bleſsing of the Goſpell.

11 The miniſtery of Moſes, notwithſtanding, compared with the miniſtery of the Goſpell, is for three cauſes called the miniſtery of death. The one, becauſe that the lawe written, was giuē by Moſes, whereby death was more manifeſtly layde before the eyes of ſinners, then euer before.

12 The other, becauſe Moſes did labor much more in ſetting downe the Lawe, then in opening the promiſes of the Goſpell; that men might learne by the terrors thereof, to frame thē-ſelues vnto the receiuing of perfecter things, that were to be manifeſted at the time appointed, and not place the hope of ſaluation in theſe rites. Thirdly, becauſe the Lawe indeed dooth point out the diſeaſe that bringeth death, but doth not heale it; yea rather encreaſe the ſame through our falt, in that it requireth of vs, the execution of the Commandements, and giueth vs not abilitie to performe them.

12 But in the Goſpell (the picture whereof in a ſorte, was that externall worſhippe of the Lawe) God giueth by his holy ſpirite, the abilitie to performe the promiſe of the ſame, that is, the power to repent and belieue. And therefore the preaching of the Goſpell, is called the ſpirite ingraffed in our heartes, but the Lawe is tearmed the dead letter, that is, a dead writing engrauen in Tables of Stone.

13 Wherefore the Miniſtery, not onely of the olde, but alſo of the newe Teſtament, was ordained not by men; but by the Lord, who both inſtructed, and alſo called both the Patriarches, and alſo Moſes & Aaron to exerciſe the ſame, and afterwarde declared to Moſes the rule and the forme thereof, as hee would haue it executed among his people: wherevnto it was not lawefull to adde, or to detract any thing.

14 And becauſe the Lord fore-ſawe the negligence and the wickednes of the Prieſts, hee did therefore ordaine in the auncient Church both before and vnder the lawe, not onely an ordinary (which vnder the lawe, was eſpeciallie aſſigned vnto the Tribe of Leuy) but alſo an extraordinary that is a Propheticall miniſterie: vnto whome the Prieſts and Kings themſelues were to yeld obedience, and whoſe office was to teach the whole people, partly by a more exquiſite expoſition of the lawe, and partly by terrifiyng the diſobedient by fearfull Reuelationes of Gods judgments, and comforting the godlie by moſt louing promiſes.

15 Their miniſterie was extraordinarie, for although there were certaine colledges of Prophets, when and as often as it pleaſed God, yet were they not apointed by man, neither did they leane vpon any ordinarie calling: Briefly, God did enſpire with his Spirite whome it pleaſed him, reſpecting therein, neither ſex nor calling.

16 Both theſe Miniſteries, did the Lorde promiſe vnto his people by MOSES, and withall ſhewed, how falſe Prophets whome the people were to take heede of, might bee diſcerned from the true, whome they were to heare.

17 The Lord ordained this Miniſterie of men, not that he was compelled thereto by any neceſsitie, but that therby he regarded mans infirmitie.

18 Yet he neuer vſed it, in ſuch ſort, as hee would giue his owne glorie therevnto, that is, the authoritie to performe thoſe thinges, which the diuine power alone bringeth to paſſe: but he effecteth externall things onely by his Miniſterie, performing thoſe thinges by his owne inward power alone, which were declared vnto the ſenſes of the hearers, by the outward miniſterie of men.

19 Therefore hee performeth what he thinkeh good inwardlie in the vnderſtanding, and will of man, when and as often as it pleaſeth him, even without the externall miniſterie: but he who ever neglecteth the ordinarie miniſterie, or by vnbeleefe doth ſeuere the inwarde force from the outwarde adminiſtration; that man tempteth God & ſheweth himſelf vnworthie of his grace. But as for thoſe that any wiſe aſcribe the proper worke of God, vnto the miniſterie of men, they are to bee accounted meere ſuperſtitious, and even plaine Idolators.

Defended by ARON CAPEL an Engliſh-man of London.

PRINCIPLES TOVCHING THE MINISTERS OF THE WORDE VNDER THE GOSPEL. LXXIII.

1 BEcauſe God, by means of his Miniſters, from the beginning of the world vnto this day, hath with the word of life ſuſtained man being fallen: the order both of time and doctrine requireth, that ſeeing we haue in the former Principles, ſpoken of the Miniſterie which God ordained in his Church, both before and after the law: We now deale with that Miniſtery, which Chriſt after the aboliſhing of the law, appointed in theſe laſt times, to be in the Chriſtian Church.

2 And to the end that the ſumme and the truth of the whole matter may be more clearely ſet downe: we affirme firſt of all, that there are three ſortes of Eccleſiaſticall functions to be gathered out of the holie Scriptures. For ſome doe attend vpon the preaching of the word; of which ſort, were Apoſtles, prophets, Euangeliſts, and at this day Paſtors and Teachers: Others haue the ouerſight of the gathering and right diſtribution of the Church goods. The third ſort, doe watch ouer the manners of men in preuenting offences, and preſeruing the right gouernement of the Church.

3 Chriſt therefore, as the Son and the ſoueraigne Lord and gouernor of his Fathers houſe; did not only perfectlie ſet downe the doctrine of the couenant, but alſo declared, by what callings hee would haue his Fathers houſe, that is, the Church to be gouerned.

4 And therefore he himſelfe, as PAVLE ſaith, gaue for the worke of the Miniſterie, and the knitting togeather of the Saints, ſome Apoſtles, ſome Prophets, ſome Euangeliſts, ſome Paſtors and Teachers.

5 Neither is it to bee inferred, either that all theſe callings were ordained to bee perpetually in the Church: or yet on the other ſide, that all of them were to continue, but onely for a time.

6 Now all theſe names, as alſo the name of Elders and Deacons, are ſometimes in a general ſignification, attributed vnto al thoſe who haue the miniſtery of the word committed vnto them: and ſometimes they do declare dictinct and peculiar functions, in which ſenſe we take them in the treatiſe following.

7 Of theſe fiue, the three firſt were temporarie, hauing alſo euery one of them a diſtinct Miniſterie, and they were peculiarlie called Apoſtles, Euangeliſtes, and Prophets, as being appointed for the planting of the Church throughout the worlde, by the publiſhing of the newe couenant. The other two callinges were perpetuallie to remaine vnto the laſt comming of Chriſt.

8 The chiefe and moſt excellent of all theſe, were the twelue Apoſtles, (vnto whoſe number, PAVLE was afterward called) as it were the embaſſadors of God, who were elected and admitted neither of men, neither by men, but of Chriſt immediatlie, that all of them being of equall authoritie amongſt themſelues, ſhould become the Maiſter-workman of the building, whereabout they were to be imployed, beeing ſtrictlie tied vnto no certaine congregation.

9 They therefore, as they were lead by the inſpiration of the holie Ghoſt, or by ſome peculiar commaundement of God, traueling thorow many countries, preached the grace of Chriſt euerie where vnto all men, the which, they both confirmed with miracles, and ſealed by the adminiſtration of the Sacraments. They alſo committed the churches which they had planted, to be gouerned by their Paſtors and Doctors, as time and place would permit: this office being faithfullie performed by them, and they being called out of this life, the Apoſtolicall calling alſo ceaſed.

10 Hence it appeareth, how vaine and deteſtable in all godlie eares, is that voice of the Romiſhe Prelate, who is not affraid to profeſſe himſelfe an Apoſtle, by vertue of his tyrannicall ſucceſsion, and is not aſhamed vnder the fayned pretence of PETERS Primacie, to call himſelfe, chief or Prince of the Apoſtles, (amongſt whome there was none either greater or leſſer then other) and euen the heade of the whole Church.

11 It is out of controuerſie, that all thoſe were called Prophetes, who by the inſpiration of Gods Spirit, forſawe and fore-told things to come: whoſe calling before the comming of Chriſt, was (when the Prieſts grew negligent) to direct the faith of the Saints vnto the promiſed ſaluation, and alſo both to raiſe vp the godlie, & to beat down the diſobedient, by their diuine reuelations. So alſo at the beginning of the preaching of the Goſpell, they were called Prophets, who were indued with a peculiar gift of reuelation or diuine wiſdome, wherwith God would at that time adorne his Church: of this ſort was AGABVS, & the foure daughters of PHILIP the Euangeliſt, mentioned in the Acts of the Apoſtles, and others vndoubtedlie not a few.

12 Sometimes notwithſtanding the woorde PROPHET and Propheſying in the Scriptures, are taken in a manifold ſenſe, and ſignifie all thoſe in generall who execute the function of the Paſtor. For in this ſenſe the Apoſtle ſaith, He that propheſieth aedifieth the Church, exhorteth, comforteth, reproueth the contrarie doctrine.

13 Vnder the name EVANGELISTS are vnderſtood thoſe whome the Apoſtles vſed as their companions and fellow labourers, becauſe they themſelues were not ſufficientlie able to performe euerie work in all the Churches, of this ſort was TIMOTHIE and TITVS, SILVANVS and others.

14 Now their office was to performe the worke begun or otherwiſe committed vnto them by the Apoſtles, as it is manifeſt eſpeciallie out of the Epiſtles of PAVLE to TIMOTHY, and TITVS: whoſe calling was alſo temporarie. Thoſe foure in like ſort are called Euangeliſts in a more ſtrict ſignification, whoſe ſeruice the Lord vſed for the writing of the ſtorie of the Goſpell, and deſcribing the beginning of the Chriſtian Church.

15 There remaine two callings belonging to the Miniſterie of the word: to wit, Paſtors and Doctors; who are diſtinguiſhed from the former, in a three-fold reſpect: firſt in that they are not immediatlie, but haue bene euer ſince the time of the Apoſtles, ordained by the miniſtery of men according vnto that forme whereof wee ſhall ſpeake. Secondlie, in that they are tied vnto a certain congregation: laſtlie, becauſe the Lord hath ordained both theſe functions to be perpetuall in the Church.

16 The proper & the peculiar function of the Doctor, is to teach the doctrine of true Religion, by the faithfull interpreting of the Scriptures, to defend the ſame againſt the gainſayers, and to gouerne the Eccleſiaſticall ſchooles.

17 Nowe the Miniſterie of Paſtors, as of the Prieſt in times paſt, conſiſteth in three points: Firſt not onlie in the ſimple laying open of the propheticall and appoſtolicall doctrine which wee ſayd to bee the office of the Doctors, but alſo both in the priuate and publick aplication therof by ſinceare and diligent teaching, reproouing, correcting, and inſtructing: Next in the adminiſtration of the Sacraments, which are come in place of the legall rites; brieflie, in conceauing publick prayers, which is not the leſt part of the Eccleſiaſticall miniſterie.

18 The adminiſtration of the worde alſo is committed vnto the Elders peculiarlie ſoe called, (whome Paul doeth eſpecially expreſſe by the name of gouerners) but not ſimply to that end, for the which it is committed vnto the Paſtors and doctors. For they doe not adminiſter the worde either publicklie vnto the whole congregation, or priuatlie vnto ſome: but haue authoritie to adminiſter the eccleſiaſticall cenſures together with the Paſtors, by reprouing, rebuking and binding, if necesſitie ſo require, thoſe, who by due tryal are found to walk inordinatly in the Church, being ſuch as cannot be otherwiſe amended; which is don not that ſinners ſhould periſh, but contrariwiſe that being humbled at leaſt by ſhame, they may returne into the right way.

19 Theſe together with the Paſtors (though diſtinguiſhed by their function as wee ſaid) are ſome times called by a generall and common name of Biſhoppes, overſeers rulers; and that in reſpect of the flocke, which they are to rule and gouerne.

20 DEACONS peculiarlie ſo called, are thoſe, who haue the charge both of the receauing and alſo of the orderlie diſtribution of the almes, and the adminiſtration of the reſt of the Church-goods: and the applying of them to the neceſsitie of the poore, & other holie vſes: amongſt which number in times paſt were reckoned the companie of widdowes, beeing appointed eſpeciallie for the manifold neceſsities of the poore.

21 Nowe, it is vnlawfull for anie man to intermeddle with theſe holie functions, except he be rightlie called: & a lawfull calling is that, whereby (according to the order inſtituted by Chriſt) anie man, of whoſe life and doctrine there hath bene a diligent and a preciſe examination had, is by the Church whereunto he is appointed, (the name of God beeing in all ſingleneſſe and ſinceritie called vpon) choſen, as it were, by the voice of the holie Ghoſt, ſpeaking in the mouth of the Church.

22 In theſe kindes of elections, whether they be done at once in the ſame tenour, time and place, (which vſe being at the firſt in a holie ſort practiſed in the Church, was afterwarde made dangerous by couetouſneſſe and ambition) or in diuers actions, times and places: it is meet, as it hath bene the continuall practiſe of all well ordered churches, that firſt the Paſtors, Doctors and Elders, ſhuld haue the chief dealing, as being thoſe who both haue the ouerſight of the flocke, and are likelie to bee of ſounder judgement in diſcerning the doctrine. Next vnto them, the chief and eſpeciall men, both in godlineſſe and authoritie as the Magiſtrate (if hee be a Chriſtian) are to haue place. Laſtlie, the conſent of the people is to be had, in ſuch ſort as no man is to bee admitted vnto anie Eccleſiaſticall function, but by the knowledge and conſent of the whole Church.

23 Election being lawfullie finiſhed, publiſhed, and ratified, impoſition of hands or ordination, that is, the placing of a man, as it were, in the poſſeſsion of the holie miniſterie, is to be done of Paſtors, in name of the whole Elderſhip.

24 The Lord hath ordained theſe callings to continue in his church, to the end of the world: neither indeed hath the church, or euer ſhall altogether want the miniſterie of the word, ſeeing faith is by hearing. Yet we ſee (the ſinns of men enforcing the Lord thereunto, and his juſt iudgement which beginneth at his owne houſe, requiring the ſame) that it hath often come to paſſe, as it was expreſlie foretolde by the Spirit of God, that the publick miniſtery was for the moſt part, not in the handes of carefull Sheepheards, but of the moſt forlorne ſpoilers and waſters of the Church, Antichriſt him ſelfe alſo, ſitting in the very Temple of God.

25 Nowe, when this hath come to paſſe, the Lord, in mercie towards his Church, hath bene accuſtomed, either extraordinarilie (as he did to the Prophets in times paſt) without anie conſideration of that election whereof wee haue now ſpoken, or ordinarilie out of their nomber who lurked amongſt thoſe robbers, to endue with his Spirit & wonderfull power, whome hee thought good to chuſe for the building vp of his decaied houſe: whoſe vocation appeareth by their fruits: that is, both by the truth of their doctrine drawn out of the pure word of God, and alſo by the example of their true Chriſtian life.

26 So it commeth to paſſe, that the vocation of theſe men, which at the firſt was extraordinarie, is (after that the right order is reſtored by them) become lawfull and ordinarie: and they are farre vnlike vnto them, who neglecting the right order that is in force, are drawne either by ambition, couetouſneſſe, or ſome other affection to inuade the functions of the miniſterie: of whome the Lord ſaith, [They ran, but I ſent them not.]

Defended by ABRAHAM HENRIE a Normane.

PRINCIPLES TOVCHING THE FALSE MINISTERIE OF THE GOSPELL. LXXIIII.

1 HAuing ſet downe the true & lawfull Miniſtery of the Goſpell, which the Sonne of God ordained, and by his Spirit deuided into their ſeuerall functions: It nowe remaineth, that wee adjoyne the falſe miniſterie of the ſame, to the ende, that contraries beeing laide one againſt an other, may be better manifeſted.

2 In the true Miniſterie of the Goſpell, there are three things which diſtinguiſh the ſame from the falſe. The one that the authority of the callings proceed from the Sonne of God, as being ordained either immediatlie by himſelfe, or mediatlie by his Apoſtles. The other is, that the calling be lawfull; that is, ſuch a calling as is ſquared according to the preſcript lawes of the doctrine and Diſcipline of the Apoſtles. The third is, the preſcript adminiſtration of the holy callings. Now all theſe things, wee aduouch to haue bene, by a litle and a little vtterlie ouerthrowen by the Papiſticall tyrannie, which with the Apoſtle wee may juſtly call, the myſterie of iniquitie.

3 And firſt wee affirme, that the callings of the Popiſh Cleargy, which they expreſſe by that proud title of Hierarchie, are in part altogether falſe; that is, ſuch as haue at the firſt bene inuented by man, and afterward, became meerly diueliſh and in part counterfeit: that is, ſuch, as onelie retained the names of true callings, which they abolliſhed in deed.

4 Theſe functions following, we hold to be altogether falſe, & deſtitute of all true foundation; namely, the Primacy of the Biſhop of Rome ouer al Churches: the Cardinalſhip, Patriarkſhip, Archiepiſcopalſhip, & briefly, that whole Epiſcopall degree of Lord-Biſhops, ouer their fellowe-Elders.

5 As to the vſurped power of the Biſhop of Rome ouer others: yea, & ouer al Churches; the ſame by two manifeſt reaſons amongſt the reſt is conuinced, not to be Apoſtolicall, and therefore to haue no warrant in Gods word. The one, becauſe the Apoſtles were of equal authority & power amongſt themſelues, as it appeareth by the commaundement of Chriſt who ſent them, & alſo by the record of the things which were done by them. The other, becauſe that the Apoſtolicall function, beeing appointed for the laying of the foundation of the chriſtian Catholike church; now, that the ſame is laid, and the Apoſtles called into heauen, is ceaſed here vpon earth, in reſpect of their perſonal miniſterie; and in reſpect of the building vppon the foundation which they laid, the doctrine deliuered by them, preſerued from aboue, and which is to continue to the worldes end, is ſo ſufficient, that there is no need of any ſucceſſor of the Apoſtolical authority, eyther from the planting of new Churches, or for the reſtoring of thoſe that are already planted.

6 Cardinals, as it appeareth out of the ſtory of FABIAN & SILVESTER, thogh corrupt ſtories, were at the firſt no other then the ſeauē Deacōs of the church of Rome, hauing their names from ſeauen quarters of the citty, (which alſo they called cardines) wherūto they were allotted, & therfore called cardinals, is as it were quarters: and thus doth their borrowed coūtefeit ſtile yet teſtifie. He furthermore ſeemeth in the writings of Gregory, to be named a Cardinal, who is called a Paſtor or Curat: neither is any mention of thoſe that are now, in the ſubſcriptiō of the anciēt Coū cels, in ſo much that they are, and ought to bee juſtly accounted the moſt ougly brood of Sathan, begottē by him in theſe latter times, for the defence of that ſtrumpet.

7 As touching the diſtinctions of Biſhoppes into Patriarks, Primates, Metropolitans, and Archbiſhops, (al theſe beeing the ſame at the firſt) that whole woorke was •… s inſtitution, and not Gods ordinance, as euen IEROM himſelfe teſtifieth in expreſſe words.

8 Nowe all theſe at the firſt were names of order & diſtinction, and not of anie ſuperioritie or power, when any Eccleſiaſtical controuerſie did ariſe, or any Paſtors were to be choſen, both Synods might be orderlie gathered together, & Synodall decrees put in execution; & alſo, that elections might be done by the aduiſe of the neighbour churches, and ratified in a comelie manner, without confuſion.

9 This diſtinction of Churches, belonging vnto order, and not vnto anie preheminence of degree, allowed by cuſtome, & confirmed by the Fathers in the councel of Nice, is not of it ſelfe to bee reprehended: but yet the miſerable iſſue of it, manifeſted at the length, that (in two reſpectes) there was not that wiſe regarde by this meanes had of the Churches, which had beene needfull.

10 Firſt, in that this Prioritie and Primacie, was tied vnto certaine rites, whereas the regarde ſhould chieflie haue bene had in this point, vnto the fitnes of the perſons, and not vnto the power and populouſnes of Cities; for experience it ſelfe doth teach vs, that vices invading the very Paſtors themſelues, doe grow no where more rife, then in great Cities; and in this point, this one thing is verie wonderfull, that the Fathers in that diſtribution followed the type of the Romaine Empire; notwithſtanding, that the holie Ghoſt by IOHN, ſpeaketh of the image of the beaſt.

11 The other, in that they made one man ouer-ſeer ouer more elderſhips or churches then had bin needfull, & that for tearme of life, (vnles ſome great matter had fallen out, although at that time, he eaſilie ſuffered himſelfe to be diſplaced:) whence the waye was opened firſt, for thoſe Biſhops to opreſſe their fellow-laborers; Next vnto mutual contention amongeſt themſelues, then to the tyrannicall gouernement of a few; and laſt, vnto that Antichriſtian tyrannie it ſelfe.

12 Whence it appeareth of what great moment it was, that the gouernement of the Church ordained by the Apoſtles, and vnder the which, the Churches flouriſhed euen in perſecution, (being a gouernment conſiſting of an Ariſtocratie, moſt diuinelie mixed with the holy Democratie of the Church, vnder that onely Monarch, ruling by his owne lawes,) ſhould haue beene retained, rather then new degrees and formes of gouernement ſhould haue bene invented, and eſpeciallie according vnto the paterne of the Romaine Empire: wherein they did no other thing, then the Iſraelites in times paſt, who not contenting themſelues with the Ariſtocratie ordained by the Lord, would bee gouerned by kings, after the manner of the nations round about them.

13 Yet the Fathers fore-ſeeing this inconuenience, labored to preuent the ſame by many decrees, both of particular and generall Synods, leaſt that this order by anie pretence, ſhould be turned into honour and lordlie dominion. But what compelled them to ordaine that, wherevnto they were neceſſarilie enforced to prouide a remedy?

14 And alaſſe, this remedie was vſed in vaine, as moſt woefull experience did preſentlie teſtifie. From whence I pray you did it proceed, but from this authoritie attributed vnto certaine Cities and places: that firſt ſciſmes, next, the defence of hereſies did ariſe, and preſently the chaunge of the Eccleſiaſtical Ariſtocraty (the head whereof is Chriſt alone) into the horrible tyrannicall gouernment of a few? when as at the firſt, the foure Patriarks exerciſed juriſdiction ouer their fellow-brethren, the Metropolitans or Archbiſhops, wherevnto the Patriarch of Conſtantinople being added to make vp the fift, and vſurping (the Patriarkes of Ieruſalem, Antioch, and Alexandria, beeing thereby thruſt downe lower:) the next place vnto the Romaine Patriarke by reaſon of the dignitie of new Rome: he in the Eaſt, and the Romiſh Patriarke in the Weſt, invaded the very throan of Chriſt Ieſus.

15 Nowe as touching the other functions; the onelie names whereof, haue remained amongſt the falſe Romiſh cleargy to blind the worlde withall, it ſhall appeare in the 3. head of this contrariety or Antitheſis, how they are depraued.

16 The Lord in his word, hath opened one onely way, whereby men are to enter into the ſacred functions of the Miniſtery, & that is free election, made by thoſe who haue intereſt therin, together with the trial of doctrine and life; as alſo it is decreed by infinit numbers of the purer canons of Councels and Synods.

17 The right of this election, in regard of the choice of their vniuerſall tyrant, or rather in the execution of their open & moſt manifeſt Symony, haue the Colledge of Cardinals at Rome vſurped vnto themſelues. And this tyrant alſo, doth claim vnto himſelfe moſt impudently the authoritie to make moſt ſhamefull marchandize (vnto anie that will giue moſt) of Eccleſiaſtical benefices, as they cal them, or to beſtow them any waies at his pleaſure, raiſing & exacting very often the price of them as hee thinketh good, without regard of any canon old or new; and beſides that, Biſhoppes and a few others within their Prouinces, are beholding vnto him for the right of collation, as they call it, or beſtowing of benefices, hee hath very often couenanted (concerning the naming of thoſe that ſhould poſſeſſe thē) vpon what condition hee thought good, euen with Kings and Princes.

18 Now, the treatiſe concerning the third head, that is, concerning the adminiſtration of Eccleſiaſticall functions in that falſe Apoſtaticall Church of Rome: we will referre vnto the next diſputation.

Defended by SAMVEL CEVALLER of Geneua.

PRINCIPLES TOVCHING THE HOLY FVNCTIONS OF THE CHVRCH, THAT ARE DEPRAVED, AND RETAINED ONELIE IN name in the Romiſh counterfayt Church. LXXV.

1 FIrſt of all, this ſhamefull errour hath taken roote in that Romiſh falſe-Church; namelie, that they count the holie functions of the Church amongſt Sacraments: vpon the number of which functions alſo, they thē ſelues cannot agree.

2 This which falſlie they call the Sacrament of Order, ſome do deuide into the higheſt and the loweſt orders: others more arrogantlie, vnto the ruling and gouerning, or into the miniſtring & ſeruing degree; not altogether without reaſon (becauſe ſome of them are vnder the authority & ſubjection of others) yet by a vain & friuolous diſtinctiō ſeeing they haue taken away (as ſhall be ſhewed) the things thēſelues, and do onely retain the names, that therby they may cloak thēſelues vnder the coūterfeit ſhew of antiquity

3 This ruling order, they attribute vnto their Biſhops, (whereof alſo they make diuers degrees) and their Elders, vnto whome alſo they do aſsigne their rulers, called their Arch-elders, the reſt they containe vnder the name of the ſeruing order.

4 Others do make the Eccleſiaſticall Lordſhips and juriſdictions to be aboue the orders themſelues: and ſo they make the higheſt orders to be Prieſts, Deacons, and Subdeacons: the reſt which are of the inferiour order, they name Oſtiaries, or doore-keepers, Readers, Exorciſts, and Acolythes, or ſuch as in times paſt attended vpon the Miniſters: of theſe we will ſpeake ſeuerallie, laying down this foundation, that none of theſe functions are found in the Romiſh falſ-Church, but onlie in name.

Concerning Biſhops.

5 Nowe, as touching Biſhops; ſeeing that by the ordinaunce of God a Biſhop, Paſtor, and Elder (we ſpeak now of thoſe Elders that labour in the woorde) are the one and the ſame in reſpect of their function: whereas in the Romiſh counterfeit Church, to be a Biſhop, and to bee an Elder, are altogeather diuers things: ſo that there are manie Biſhops there, which neither are, nor neuer were Elders, (whome they call Prieſts) and on the other ſide, there are manie and almoſt infinite Elders, which neither are, nor euer ſhall be Biſhops: it followeth that amōgſt them, there are no Biſhops of Gods ordinaunce.

6 Seeing that none by Gods word is called a Biſhop in reſpect of his fellow brethren, (which are al aequall among themſelues) but in regard of his own flock which he ouerſeeth, as the reſt of them doe theirs; amongſt whome hee which ſeemeth to bee moſt meete to moderate the whole number of the brethren, is choſen to be ouer them, not in regarde of anie degree or preheminence, but onelie for orders ſake: Mans wiſdome, (as wee haue ſpoken in the Principles laſt going before) brought this order, which was onlie an order of place amongſt them which were aequall, into ſuperiority and preheminence; which preheminence notwithſtāding was tied within the boūds of certain lawes leaſt it ſhould grow into plaine tyrannie.

7 But this humain Biſhoprick in the Romiſh coūterfeit Church, not onlie vntying, but breaking a ſunder, & caſting cleane away all theſe bonds, grew into manifold tyrannie.

8 Now, howe far this falſe and counterfeit Biſhopricke differeth both from that which was ordained by God, and alſo frō the other of mans inuentiō, which by ſteps was cō uaied into the Church, theſe things following do ſhewe.

I In that ſome are promoted vnto this dignitie, by a fained kinde of election, with the chapters of Cannons, as they call them, haue wholie wreſted vnto themſelues: Others treading and deſpiſing all Cannons and order, doe come by the ſame, through moſt ſhamefull and abhominable briberie. II In that, as the ſoldiers in times paſt, deuided the garments of Chriſt beeing crucified; ſo doe theſe falſe Biſhops with their chapters, openly without all ſhame, deuide the goods of the poore amongſt themſelues. III In that, contrary vnto the manifeſt & ſo often repeated prohibition of Chriſt, hauing caſt from them the diſpenſation of Gods myſteries, they haue ſo farre intangled themſelues with Ciuill gouernment & affairs, that ſome of them haue vſurped all kind of temporal gouernment, fraudulentlie obtaining the ſame, either by deceiuing Common-wealthes and Cities, or by ſeducing, as the Phariſes did vnder colour of Religion the vnwarie and vncircumſpect heirs to bequeath vnto them their poſſeſsions, which neither the one could giue, nor the other lawfully receiue: Other of them, doe beare rule ouer Princes, and euen ouer Kings themſelues. IIII And what ſhould hinder them to do this, who ſtick not to beare rule ouer the verie ſoules and conſciences of men, and to abrogate the very expreſſe law of God, as often as they thinke good. V To bee ſhort in that, if it pleaſeth them for faſhions ſake, to performe any thing that ſeemeth to haue any affinitie with the office of a Biſhoppe, that muſt conſiſt not in the diſpenſation of Gods word, but partly in their diſguiſed and masking Biſhoplie apparell, and croſsing with the ſigne of the Croſſe, partlie in the defending of their ſuperſtitious and curſed Idolatrie, as in anointing, in vſing that ridiculous ceremonie of confirmation as they call it; in the conſecration of Temples and Altars, in the wicked ordination of their ſacrifices: Brieflie, it conſiſteth in the godleſſe rites of their Idolatrous worſhip. VI. And this forſooth is that true and vndoubted Apoſtolicall ſucceſsion, whereby the true Catholick Church may be diſcerned in deede from the falſe.

Touching Elders.

9 By the ordinaunce of God, which was carefullie obſerued in the Church, as long as the ſame was rightlie gouerned: there were choſen others alſo, called according to the cuſtome of the Hebrues by the common name of ELDERS: whome PAVLE doth alſo call Gouernours, who being men of approued godlines, were joined vnto the nomber of Biſhops, Paſtors, or Elders, (for theſe three are all one) by whoſe common direction and authoritie, ſinners were admoniſhed, or brought vnder the Eccleſiaſticall cenſures: and by whome the meere Eccleſiaſticall cauſes which had riſen, were decided: and the ciuill contentions alſo (as it is likelie, before there were anie Chriſtian Magiſtrate) were, according to the Apoſtolicall doctrine, brotherlie & friendlie taken vp, without anie debating of the matter, as it is vſuall in ciuill courts.

10 This then was the Chriſtian Presbyterie, or Elderſhippe: But in the Romiſh falſe-Church, they came in the place of the Elders that ought to haue attended vpon the worde; whoſe eſpeciall and principall calling, is not to declare that Sacrifice of Chriſt; nor as PAVLE commaundeth to teach, to rebuke, improue and exhort the people out of the Scriptures of God: but whollie to ouerthrow the verie foundation of Chriſtianitie, by that horrible and blaſphemous Sacrifice, wherby they beare the world in hand that they in verie deede do offer Chriſt himſelf vnto his Father for the quicke and the deade, to mocke God and men, by their ſingings, which are either ridiculous, or patched together out of Gods word, miſerablie torne in peeces, or els full of horrible impietie, being alſo ſung in mockery of the Church, in a ſtrange, and (for the moſt part) a barbarous tongue: to burne incenſe vnto Idols, to adminiſter Baptiſm, (which they pollute a thouſand waies) in a ſtrāge tongue alſo, & that for money, to change the holy Supper of the Lord into moſt deteſtable Idolatrie: Brieflie, not to feede the poore people, but to flea them, and pill them moſt vnnaturallie, by exacting a continuall tribute both of the liuing and of the dead. This (I ſay) is the charge, & this is the calling, both of their Curates, and of the reſt whome they call beneficed men; and alſo of their maiſterleſſe hounds, who liuing by their dailie wages, doe, (as hungrie Dogs) ſmell out the kitchin of theſe fat maſtiffes, and hire out themſelues to ſupply their roomes.

11 Now as to the other Elders, whome we ſaid to bee eſpeciallie called Gouerners, they haue vtterlie aboliſhed euen their names, and haue placed in their ſteed the Officiall, (as they call him) being the Biſhops Vice-gerent, the Promoter, as they call him, and brieflie the Procurators of that which they name their Eccleſiaſticall Court, wherein Ciuill cauſes (for the moſt part) are handled, & that with greater brablement and ſturre, than in any ciuill court beſide: and wherein the cauſe of matrimonie is decided, not by Gods law, but according vnto their rottē Canons: briefly, where all the lawes of God & men, are moſt impudentlie put to ſale.

And therfore there is no holie Elderſhip or Presbyterie, and no Elder in the falſe Romiſh Church, ſaue only in name.

Concerning Deacons.

12 It is cleare and out of controuerſie, vnto all thoſe that are conuerſant in the reading of the word, and in the ſtorie of the purer Church, that the Deacons, by the ordinaunce of the Apoſtles, had the charge of the Church-goods, wherein they were alſo ſubject vnto the ouerſight of the Paſtors. But in the falſe Romiſh Church, wherein they haue adjoined ſubdeacons vnto their Deacons, what is it I pray you to be a Deacon? Forſooth, to be diſcerned from the Prieſt ſaying Maſſe, by a coat without ſleeues, to ſtand anſwering the Prieſt at his right, or at his left hande, (if the Maſſe be to be chanted or ſung, otherwiſe Deacons haue nothing to doe there:) when hee ſecretlie muttereth ſome things to himſelf, to chaunt the Epiſtle, as they call it, and to reade a peece of the Goſpell: to reach the Cup or Chalice vnto the Prieſt, being to make merrie therwith alone: brieflie, to carie about the baſen, wherein they doe receaue the money that is offered by the poore miſerable ſheep, to bee deuided onelie amongſt the wolues themſelues. And who I pray you do exerciſe this Miniſterie? euen they, who though they bee ſacrificing Maſſe-prieſtes themſelues, doe yet for the names ſake, play the part of a Deacon and Sub-deacon in this Comedie. But what is become in the meane time of the goods of the Church, belonging vnto the poore? Surelie this whole praie (excepting Hoſpitals, which Cities and Townes are bound to maintaine vpon their owne charges) beeing ſhared and torne in peeces amongſt the wolues themſelues, is publicklie, without all ſhame, beſtowed vpon the maintenāce of dogs and horſes, of whoores and baudes, vpon dycing and carding, and all kinde of luxuriouſneſſe, vnleſſe it bee that couetouſnes dooth deuoure vp ſome portion of it, or that it be ſpent vpon the maintenance of Ciuil diſſentions amongſt themſelues, or vpon the perſecuting of the godlie.

There is therefore, no office of the Deacon according to Gods ordinaunce, in the falſe counterfait Church of of Rome; no Deacon, but onelie in name, vnleſſe wee had rather call al theſe forlorne wretches, by the name of Deacons than of ſacrilegious perſons, as they are in deede.

13 As to the inferiour orders (as they cal them) they are not ſo much to bee counted Eccleſiaſticall functions, (whereof we haue alreadie ſpoken,) as certaine exerciſes, wherby the young mē (excepting onlie the Exorciſts) that were conſecrated vnto the church were, in times paſt, made meet, (a proof being had of their godlines and religion) to the execution of the miniſterial functions, wherof we haue ſpoken.

14 The office of the Oſtiaries or doore-keepers, was to attēd vpō the Church-dore, leaſt that any Catechiſt, or any who making their repentance, ſtood in the Church-porch; ſhould raſhly intrude themſelues vnto the holy aſſembly or Supper. Now, the Readers office was, ſtanding at the desk to read ſome part of the word vnto the people, while they ſtaied for the Sermon. The Acolythes did attend vppon the Paſtors, and vpon the Biſhop, not onelie for honours ſake, but alſo for the performance of diuers other ſeruices if it were needfull: and euen to the end, that the Paſtours ſhould doe nothing, (as neere as could bee) without witneſſes: brieflie, that by this their dailie attendance and hearing, the young men might be made meet for the holy functions. As touching Exorciſts, the Chriſtian Church vſed them (as long as the guift of miracles continued) to the healing of thoſe that were poſſeſſed and diſtracted, or at leaſt wiſe, for the commending of them to God, by certaine peculiar prayers. But ſeeing the guift of miracles, is now ceaſed, to what purpoſe ſhould wee haue Exorciſts?

15 Now, becauſe it was ordained by the ancient Cannons, that no man ſhould be raſhlie admitted vnto the eccleſiaſticall functions, who had not firſt approued his godlines and diligence vnto the Church, in theſe ſmall offices, therefore do our good Romaniſts, of that falſe and apoſtaticall Romiſh Church, before they admit anie vnto the higheſt orders (as they call them) which are moſt diſordered, ordaine with moſt fooliſh and ridiculous ceremonies their Clarks hauing paid their fees, euen in the one & the ſelfe ſame week, to be Dore-keepers, Readers, Acolythes, and Exorciſts: and within a ſhort while after, they preſentlie (if they pay for it) will admit them vnto their higher orders. Now in their churches, they haue neither oſtiary nor reader; and as for Acolythes, they do not ſo much as know them by name. Touching exorciſm, it is partly ridiculouſly performed in Baptiſme, by all Curates or Prieſtes that are their ſubſtitutes, as though that al the children of the chriſtians were borne poſſeſſed with Deuils: and partly vſed in a wonderous jugling and deceitfull ſort, by ſome, who are indued (forſooth) with a peculiar kind of power ouer euil Spirits, (as in times paſt, when as the gifts of miracles was in force:) and that ſometimes, as it hath bene ſeene, when they haue ſuborned thoſe, who faigned them ſelues poſſeſſed with Deuils: though alſo they haue ſometimes performed it in deed, by reaſon that the Deuill did not refuſe to depart out of the bodies of men, as ouer-come by ſigning of the Croſſe, or ſprinckling of holie water, and invocation of the dead, that thereby deceiuing many a miſerable ſoule, hee might confirme them in their ſuperſtitious worſhip.

Wherefore in Poperie, there is neither Oſtiarie, Reader, Acolyth, or Exorciſt, ſaue in mockerie and in name onely.

16 Wherefore alſo, there is in that Babilon, no holie order or Miniſterie in deed, no lawfull calling, and therefore no true Apoſtolicall ſucceſsion, but a meere vſurpation of the holie Miniſterie: Whence it is neceſſarilie gathered, that ſeeing the ſacred Miniſterie is a true and an eſſentiall marke of the true and Catholicke Churche, that there hath bene, and that as yet, in ſome ſort there dooth remaine a true Church held captiue in Babilon, which the Lord ſome few yeares ſince, began to bring out of the ſaid captiuitie: and it neceſſarilie followeth, that the ſaid Babilon neither was at any time, nor euer ſhalbe the Church of God.

Defended by DANIEL CHAMPHORANVS of Piedmont.

PRINCIPLES TOVCHING THE POWER AND AVTHORITY OF THE CHVRCH. LXXVI.

HAVING DONE WITH THE ECCLESIAſticall functions: it remaineth, that wee nowe ſhewe what, and how great the power and authoritie thereof is to be accounted.

1 BVt before we come vnto the particuler handling hereof, there are two things eſpecially to be conſidered: the one, that this whole power is ſpirituall, that is, directlie belonging vnto the conſcience; and therefore, that is ſeuered from the power and authoritie of the Magiſtrate, by the ſubſtauntiall forme and proper ende thereof: The other, that it is not a ſoueraigne authoritie, neither conſiſting in their will vnto whome it is committed, but onelie an Adminiſtratorie poweer, contained within certaine boundes and lawes preſcribed by GOD, the onelie Lorde and Lawe-giuer of his Churche, vppon whome alone alſo, and not vppon men, the force and efficacie therereof dooth depend.

That whole Lordlie power therefore, which both the Biſhoppe of Rome, and the reſt of the falſe Biſhops haue attributed vnto them ſelues, togeather with the temporall Gouernement alſo, which they haue wreaſted, and (which is more intollerable,) the rule which they haue vſurped ouer the conſciences of men, is not a power ordained by God: but a tyrannie inuented by Sathan and his inſtruments, for the diſturbing of mans ſocietie, and the ouerthrowe of the true power of the Church.

2 This true power of the Church, is partlie ordayned againſt Sathan, and the reſt of the enemies of our ſaluation: namelie, ſinne, the world, and death, which are ſubject vnto him; and it dooth partlie belong vnto that order and degree, which the Lord hath appointed for the gouernment of his owne houſe, that is, his Church here vppon earth.

3 The former of theſe two, is common to the whole Churche, whereby it commeth to paſſe, that the ſame, leaning vpon the power of GOD, doth preuaile againſt the gates of Hell: and it is alſo beſtowed (although not in the ſame meaſure, but as it pleaſeth the holie Ghoſt to giue it) vppon euerie particular member of the Church: whereby it commeth to paſſe, that the holy Ghoſt in them dooth tread Sathan vnder feete, reſiſt the fleſhe, beare rule ouer ſinne: yea, & at the length, vtterlie deſtroy and ouercome death.

4 Neere vnto this, is that other extraordinary & particular force, whereby the Lord indued his, when and whom hee thought good, with the power of caſting out Diuels in the name of the Lord, and with other gifts of woorking miracles.

5 The other, Eccleſiaſticall power, which concerneth the order appointed for the Gouernement of the Church, is defined to bee that power, which is giuen vnto them that are in the function of the Miniſterie, ouer thoſe whoſe ſaluation they are, in reſpect of their calling, to promote; of this ſort, are Paſtors and Elders called alſo Gouernors, of whome wee haue ſpoken in the former ſort of Principles.

6 This whole power conſiſteth in three points; namelie, in teaching, in appointing of lawes, and in cenſuring.

7 The right and authoritie of teaching, not what they thincke good, but that onelie which the Lorde hath written by the Prophets and Apoſtles, and in the publicke adminiſtration of thoſe Sacraments, which, and in thoſe rites wherein, hee commaunded them to be adminiſtred, dooth belong onelye vnto thoſe Paſtours that are rightlie called, as long as the ordinarie vocation dooth remaine.

8 Now this authoritie, euerie faithfull Paſtor is bound to practiſe: not onelie vniuerſallie amongeſt his flocke, but euen towardes euerie particular ſheepe thereof, by inſtructing, comforting, and correcting them, according as their neceſsitie requireth: as the Lord in EZECHIELL, and the Apoſtle himſelfe, by his owne example dooth teach vs. Act. 20.

9 The ſtrength and efficacie of this power is ſhewed, in that it is Metaphorically expreſſed by the names of Keyes, of ſhutting and opening: and properlie vttered by remiſſion and retaining of ſinnes, and it is alſo of that great moment, that that is ſaied to bee looſed and remitted: and on the other-ſide, to bee ſhutte and retained in Heauen, which is opened and remitted, and in like ſort ſhut and retained in earth.

10 Yet is not that by this meanes transferred to men, which is onely proper vnto God, and to our ſauiour Chriſt Ieſus, vnto whome alone all judgement is committed: but heereby is ment, that that is ratified with GOD, which is rightly done in his name by his Paſtor, that is choſen thervnto, or rather that God is the authour of that which hee doth by his Miniſters, declaring remiſsion of ſinnes, vnto thoſe that beleeue the Goſpell, and condemnation vnto the vnbeleeuers, according vnto that ſaying: [Hee that heareth you, heareth me: hee that deſpiſeth you, deſpiſeth me, he that beleeueth ſhalbe ſaued; hee that beleeueth not, is alreadie condemned.]

The Romiſh Prelate therefore, and his falſe Cleargie, who doe falſlie beare the world in hand, that the keies and power of opening and ſhutting of heauen is committed vnto them, do abuſe their Miniſterie, and according vnto the ſaying of Chriſt, (let them alone) they are blind leaders of the blind.

11 The other part of this Eccleſiaſticall gouernment, being committed to Paſtors and Elders, which wee ſaid to conſiſt in appointing of lawes, is ſo to be vnderſtood, not as though it were lawfull in Chriſtian Religion, to impoſe lawes vpon the conſciences, as it is in the Ciuill pollicie, to ordaine and to abrogate ciuill lawes and conſtitutions; the which point, the Apoſtle expreſlie teſtifieth, not to be permitted vnto the very Angels. For we haue but one law-giuer, namely, the onely Sonne, being the alone interpretour of his Fathers will, and the head of the Church, who hath moſt fully opened the whole counſell of our ſaluation, togeather with the whole worſhippe due vnto him, and hath both by his own mouth, and alſo by the Apoſtles, both by preaching and by writing, moſt perfectly ſet down the gouernement of his owne houſe, euen vnto the ende of the world, wherevnto nothing is to bee added or detracted, and wherein it is vnlawfull to change one tittle.

12 That matter therefore, remaining whole and ſound in thoſe points, which God hath commanded concerning his worſhippe, and the duties of a Chriſtian life: it followeth, that the Church hath power to enact lawes, onlie touching thoſe thinges which belong vnto comelines and order, and appertaine vnto the mutuall agreement of the faithfull, in the outwarde worſhip of God; in conſideration of which matters, ſeeing by reaſon of the diuers and ſometimes repugnant circumſtances, (the Church beeing now gathered out of all nations,) they cannot bee the one and the ſame at all times and places: It followeth, that it is free and lawfull, either to ordaine or to abrogate them, as it ſhall appeare, that the neceſsitie or commodity of the Church doth require the ſame.

13 But heere ſome thinges are eſpecially to bee verie carefullie taken heede vnto: Firſt, that the conſcience bee not enſnared hereby, as though theſe lawes were anie part of Gods worſhip. For the Lorde doth condemne all will-worſhip, as being himſelfe the onlie Law-giuer of the conſcience.

14 Secondly, that vnprofitable, curious, and ridiculous rites, be not appointed in ſtead of graue, comely, and profitable order.

15 Thirdly, that the true and pure worſhip of God, bee not hindred, much leſſe oppreſſed by the multitude of ſuch lawes.

16 Fourthly, that eſpecial care be had, that theſe things by a falſe pretence of Religion, grow not into ſuperſtition: much more, that they degenerate not into impietie: and if this come to paſſe, that they be either preſently amended, or rather vtterly abolliſhed.

17 Now that men haue long ſince greatly offended in theſe matters, experience alaſſe, and the lamentable deformity of the church, doth make it true and manifeſt; whereas the true vſe both of the word, & alſo of the Sacraments, hath bene not onely depraued, but euen turned into open Idolatrie.

All the will-worſhip then, that hath beene brought, either into the Weſt by that Romiſh Prelat, and his falſe Biſhops, or into the Eaſt Churches, by the Patriarkes of Greece: we doe at once condemne.

And we affirme, that thoſe Chriſtian Magiſtrats haue doone well, who by the procurement and aduiſe, of the true ſeruants of God, haue cut off out of their Dominions, many vnprofitable ceremonies, (and altogether abolliſhed the vngodly and ſuperſtitious rites) how ancient ſo euer they were.

We doe on the contrary ſide auouch, that they haue ſmally regarded the good of the Churches within their dominions, who either haue retained the relicks of ſuch ceremonies, or haue choſen in a kinde of prepoſterous judgement, rather to correct them, then at once to aboliſh them.

18 Briefly, the ordinary and lawful power, to ordain and abrogate theſe lawes, doth neither depend onelie vppon the will and good liking of the Paſtour alone, nor yet vpon the judgement of ſome Presbitery onely; but there is alſo required, that heerevnto be adjoyned the conſent and authoritie of the Chriſtian Magiſtrate, togeather with the approbation and allowance of the flocke: who are not indeed, raſhly to diſſent from the judgement of their Paſtors and Elders, beeing grounded vpon juſt reaſons, which are agreeable vnto Gods word, that all things may be orderly done in the houſe of God.

19 Now although theſe lawes are not impoſed vpō the conſcience, yet being once eſtabliſhed, no man can with a good conſcience violate them, both by reaſon of offence, and alſo of the contumacie that ſhould ariſe thereof.

We doe therefore condemne, all the open tyranny of the Papiſts, euen in this point alſo.

Now, touching the third part of Eccleſiaſtical juriſdiction, which we ſaid to conſiſt in the lawful and judicial chaſtiſing of offenders: we will deale God-willing, with that point in the Principles following.

Defended by IOHANES GEORGIVS VLRICVS of Tigurine.

PRINCIPLES TOVCHING THE CENSVRES OF THE CHVRCH, AND PARTICVLARLY TOVCHING EXcommunication. LXXVII.

WEE HAVE DISPVTED IN THE FORmer Principles, touching the power of the Church in making Lawes: it remaineth, that we now ſet down the third part thereof, which conſiſteth in Iudiciall cenſuring.

1 THe Church of God in this life, is ſubject vnto ſundrie Domeſticall offences; the which, though they cannot be vtterlie taken away, before that laſt day; yet are they to bee carefully fore-ſeene, that as neere as may be, they doe not ariſe; and when they doe ariſe, that they may be purged by the holy Miniſterie.

2 Of this purgeing, there hath beene alwaies an order, and a practiſe appointed in the Church by the commandement of God, whereby, not onelie the Church in generall, hath bin ſeuered from thoſe who are manifeſtly prophane, as in times paſt before the law, the ſonnes of God were ſeperated from the ſonnes of men; but alſo thoſe, who behaued themſelues amiſſe in the boſom of the Church, were ſeperated from the ſincere worſhippers of the true God; in which ſenſe, the ancients thought rightlie, that CAIN was ſaid to be expelled from the face of the Lord.

3 This order, as alſo all other the parts of Eccleſiaſtical gouernment, was more diſtinctlie and manifeſtly ordained by God vnder the lawe, where were ordained diuers rites, both of inwarde and outwarde pollutions, and alſo of the manner of their cleanſing and purifiyng; which rites were preſcribed vnto the Elderſhip of the Synagogue.

4 This order beeing appointed by the Lord, although the rules of the Synagogue did moſt impudentlie and wickedly abuſe the ſame, euen againſt Chriſt and his Apoſtles: yet did Chriſt teach, as MATHEVVE witneſſeth, that this ſame was to be appointed in the chriſtian church retaining euen the verie name of Elders to this purpoſe, the which thing the Apoſtles performed, and obſerued verie diligently, as it appeareth by the expreſſe teſtimonies and examples of their writings.

5 This alſo is manifeſt, out of the whole Eccleſiaſticall ſtorie, that the Chriſtian Church euen vnto this day, neuer wanted this order; although that the Elders properly and peculiarlie ſo called, (of whome we haue ſpoken at large in the former Principles,) were by a little and a litle abolliſhed by the tyranie of the falſe Biſhops; in the place wherof, came thoſe moſt prophane Courts of their Officials, as they call them, and that abhominable gouernment of the Antichriſtian kingdome.

6 What, and how great that Babilonicall confuſion is, it may appeare no way better, then by the comparing of it with the true ordinaunce of God. Now this true ordinaunce conſiſteth of two partes eſpeciallie: Firſt, that the adminiſtration of it, ſhould be committed vnto thoſe onelie wherevnto the word of God doth allot the ſame: next, that they vnto whome this care is committed, doe holilie and ſincerelie exerciſe this power.

7 That this ſpirituall juriſdiction is committed vnto the Paſtours and the Elders (peculiarlie ſo called) beeing rightlie choſen, wee haue fullie ſhewed in the former principles.

That whole authoritie then, which the Biſhops, vnder Poperie and the Romaine Antichriſt himſelfe, togeather with the inſtruments of his tyrannie do vſurpe, is altogeather tyrannous. Neither ought the power of exerciſing this Eccleſiaſticall cenſure either of the greater or leſſer Excommunication, (as they cal them) to be in the hand of ſome one particular Paſtour or Elder alone.

They are alſo deceaued, who on the contrarie ſide do hold that this juriſdiction ought to be exerciſed by the whole aſſemblie of the Church, the which they gather vpon the wrong expoſition of the places, MATH. 18.17. 1. COR. 5.4.

8 This cenſure is rightlie adminiſtred, when as thoſe are called, who ought to be called, and both parties being pacientlie heard togeather with conuenient witneſſes, if the caſe ſo require, the whole controuerſie is decided in the feare of God, without prejudice or declining vnto eyther part, as the Apoſtle teacheth.

9 We affirme that thoſe who are to be called, ought to be diſcerned partlie by the conſideratiō and weight of the matter which is propounded, and partlie by the quality of their perſons.

10 Thoſe that are altogether without (ſuch as are at this day the Iewes, Turkes, &c.) are not to bee called before the Church, as the Apoſtle doth expreſlie teach.

11 The ſame is to be held touching Shiſmatickes, and Haeretickes; which by their manifeſt departure, haue made as it were, an other bodie of the Church, or haue beene borne in thoſe ſects, hauing neuer joined themſelues vnto the true Church: of which ſort are the Anabaptiſts, newe-Arrians, Libertines, and the reſt of ſuch ſectaries, which are to bee altogether accounted for thoſe which are without: but are yet either by Synods, priuate diſputations, & conferences, or by anie other meanes, if they ſhew themſelues tractable, to be called into the right way, their haereſies being condemned by juſt and lawfull proceeding according to Gods word.

12 But wee are to thinke otherwiſe of priuat perſons, who continue as yet within the boſome of the Church, & haue made no manifeſt departure vnto anie ſuch ſectaries: for they are carefullie to bee called, to be admoniſhed, reproued, and if they bee obſtinat, and ſuch as are condemned of their owne conſcience, to be deliuered vnto Sathā, as it is manifeſt out of the writings, and by the examples of the Apoſtles.

Excommunication therefore, of Graſhoppers or Locuſts, of Miſe, Snakes, and Flies, and all other ſuch trifles, vſed by the Papiſts, are not onelie friuolous, fooliſh and ridiculous, but joyned with the manifeſt and moſt ſhamefull abuſe of the Eccleſiaſticall authoritie.

13 As touching thoſe that haue priuatlie ſinned, and haue not giuen publick offence, our Sauiour Chriſt dooth teach moſt plainelie MATH. 18. how they are to bee dealt with. Now publick offenders are either to bee preſentlie reprehended, if the occaſion ſo require, euen to their faces as PAVLE practiſed towards PETER, 1. TIMOTH. 5.20. or to bee reproued in the publick aſſemblie of the Elderſhip, as the very ſame Apoſtle teacheth vs.

14 That a difference is to be made betweene outragious crimes, and lighter offences; it is out of controuerſie.

15 Vnbrideled contumacie, is almoſt the moſt hainous ſinne againſt the Church: whether it bee that hee who is called, refuſeth to appeare, or that beeing lawfullie admoniſhed and conuicted, he denie to confeſſe his fault as it deſerueth.

16 After the lawfull triall of the cauſe, both the whole fact togeather with the circumſtances, are carefullie to bee conſidered: and alſo great regarde is to bee had of the ſinner himſelfe: brieflie, all things are to bee referred vnto this end: namelie, that regard be had both to the cō ſcience of the ſinner, and alſo to the aedification of the Church, in preuenting offences.

17 For the end of theſe Cenſures, is of two ſorts: the one, that a timelie and a conuenient remedie may bee applied to the ſinner, who is neither to bee left in his ſinne, nor ſwallowed vp with heauineſſe. The other ende is, both that the Church may bee purged from offences, and infected by no contagion: and alſo that euerie man may bee inſtructed and taught by the example of others.

18 There is alſo a difference to bee made, betweene thoſe who doe confeſſe their faultes, and thoſe who doe profeſſe their repentaunce, leaſt that a fained confeſsion bee raſhlie beleeued: or that whilſt ſome one is borne with by vntimelie le • itie, a ſufficient care ſhould not bee had for the publick aedification of the Church, as the example ſhewed by the Lorde himſelfe vpon MARIE, MOSES ſiſter dooth declare. Touching which point, a perpetuall rule, neither can nor ought to bee ſet downe, by reaſon of the varietie and diuerſitie of the circumſtances.

Wherefore, (with reuerence of the Fathers bee it ſpoken) wee doe not allowe of the too great ſeueritie of manie of the auncient Cannons, in appointing the ſpace of repentance, from the which neceſsitie compelled them to depart by bringing in their indulgences.

19 The ſortes of theſe Eccleſiaſticall Cenſures, are Admonition, Suſpenſion from the Supper of the Lord, (which they call the leſſer Excommunication) publick Excommunication, vnto the time that repentance bee teſtified: as it is manifeſt that the Hebrewes alſo had a three-folde Excommunication. Yet as touching perpetuall ANATHEMA, or Excommunication to death: the Fathers of the ſoundeſt judgement juſtlie diſliked the ſame.

20 We are to abſtain from the companie of thoſe that are publicklie excommunicated, to the end (as the Apoſtle witneſſeth) that they may be aſhamed: yet ſo, as we are to performe towards them, all thoſe things which appertain to admoniſh them of their dutie, and to call them to the right way.

21 This Excommunication is altogeather a ſpirituall chaſtiſment, and dooth directlie belong vnto the amendement of the conſcience.

Wherefore they are ouerthrowne both by the word of God, & by the teſtimonies of the whole Eccleſiaſtical ſtorie, who do attribute the authoritie of the Elderſhip, in binding and looſing, vnto the Magiſtrate, though Chriſtian: much more they who leaue no place, vnto thoſe Eccleſiaſticall judgements, where there is a Chriſtian Magiſtrate; ſeeing on the contrarie ſide, they can be no where more practiſed, than vnder his wings, whē as his authoritie, (who is the maintainer and defender of this whole diuine ordinaunce) is vſed againſt the diſobedient: neither was there anie other courſe taken in the auncient Church, euen vnder the moſt religious Emperours.

They doe alſo greeuouſlie erre, who (as it is vſuall amongſt the Papiſts) drawe meere Ciuill cauſes vnto this Eccleſiaſticall Court. For Chriſt did not onelie diſtinguiſh, but alſo moſt manifeſtlie ſeuer the office of the Magiſtrat, from the eccleſiaſtical functions: although he hath commanded all thoſe, who execute the Eccleſiaſticall functions, aſwel as al the reſt of the ſubjects, to ſubmit them ſelues vnto the power of the Magiſtrates, in thoſe thinges which are properlie belonging to his office. And againe, hee will haue Kings and Emperours themſelues, to be ſubject vnto the authoritie of the Eccleſiaſticall Miniſterie, and to the commandement of his word. Nowe, of this diuine order, wee do acknowledge that the Magiſtrats are ordained the maintainers and defenders.

22 The contract of Mariage, ſeeing in part it is manifeſt and properlie diuine, namelie, in the conſideration of the verie bond and couenaunt of the mariage: and in part meerelie Ciuill, as far as it belongeth vnto the common ſoeietie of men: & in that diuers ciuil conditions belonging to the things of this life, are adjoyned thervnto: wherefore Matrimonial controuerſies, are in ſome ſort to be referred vnto the determination of the Elderſhip, as ſhall bee ſpoken more fullie (God willing) in the proper place thereof.

23 They who haue authoritie to binde the ſinner, the cauſe beeing lawfullie tried; haue alſo authoritie to looſe and to reſtore him to the Church, when hee hath approoued his repentance.

24 This confeſsion, that is, this profeſsion of repentāce whether it be done before the Elderſhip, or publickly in the congregation of the Church, is to go before his abſolution and reconciliation with the church; in ſuch ſort, as the neglecting hereof is to be takē for vndoubted contumacie.

They are therefore deceaued, who thinke that thoſe who are bound in the Conſiſtorie of the Elderſhip, are to be left vnto their owne judgement and triall.

And they offend no leſſe, who as they haue aboliſhed the Elderſhip, ſo alſo haue they cōmanded this confeſsion, (which is onelie proper vnto thoſe that are tied by the judgement of the Elderſhip) as a law, common to al Chriſtians, and haue turned it vnto auricular confeſsion, which is to bee done eyther vnto the Maſſe-prieſt, or vnto the Confeſſor as they commonlie call him.

25 Seeing this confeſsion (though moſt acceptable vnto God,) is not therefore ordained, that it ſhould bee a ſatisfaction for ſinne in the preſence of God, but onelie that the Church may be aſſured of the repentance and reſtoring of the ſinner, it is onelie thus farre neceſſarie, as he who hath not performed the ſame before his death, (the fault not beeing his) is yet juſtlie accounted as abſolued, if he hath repented in his hart.

Deteſtable therefore is their opinion, who will haue the puniſhment which they call Satisfactorie, & the Canons tearmed 〈 in non-Latin alphabet 〉 to be meritorious & ſatisfactory in the preſence of God; and vnder that pretence, haue (for the moſt part) made that purgatorie fire of theirs, and brought into the Church, their Indulgences which they ſell for money, being ſo manie blaſphemies againſt that one oblation of the Sonne of God.

26 The Elderſhip dooth properlie neither binde nor looſe, for this is the proper right of Chriſt alone: but it doth onelie apply the word of God, after the lawfull triall of the cauſe, vnto the ſinner; either for his retaining or releaſing vpon earth: and it pronounceth vpon earth, in the name of God and of Ieſus Chriſt, that either contumacie had bound, or repentāce had looſed the conſcience of the ſinner before the Lord in heauē: neither is it to be doubted but that which is thus done vpō earth, is ratified in heauen

Friuolous therefore is that objection of ſome, who to the end they might aboliſh the authority of the Elderſhip, doe pretend that men arrogate vnto themſelues the authoritie of God and Chriſt, in retaining or remitting ſinnes.

Hence alſo it followeth, that thoſe Eccleſiaſtical cenſures are of no force, which are exerciſed by thoſe who were not appointed by God to be judges in that cauſe, and wherein, either the lawfull triall of the cauſe hath not gone before, or the ſentence hath exceeded thoſe bounds within the which, God will haue the authority of the Elderſhip to be contained; much more are their cenſures of no effect, who vnder the falſe pretence of Gods name, do judge contrarie vnto his word.

27 This manner of confeſsion either before the Elderſhip or Presbyterie, is ſo far from procuring any diſcredite with men, vnto the offender; that contrariwiſe it reſtoreth the ſinner who dooth repent, vnto that dignity and excellencie amongſt Chriſtians, whereunto they are promoted who are made the ſonnes of God.

Defended by BARNARD MORLANVS of Bearne.

PRINCIPLES CONCERNING THE MAGISTRACIE. LXXVIII.

WEE HAVE HITHERTO SPOKEN CONcerning that gouernment, which is properlie ſpirituall and meerelie Eccleſiaſtick: it followeth that wee now deale with that which is directlie Ciuill.

1 SEing Eccleſiaſticall diſcipline, doth according to the word of God alone take order with offences; and that there are manie ſtubborne and obſtinat perſons to be found, who cannot be drawne vnto the way, by anie admonitions or cenſures of the Church, either in regarde of pietie, or yet of common quietnes: an other remedy was to be prouided, whereby this vntamed & brutiſh vnrulines of men, might be healed.

2 This remedie is in their hands, vnto whome a kinde of ſupreame power hath euer ſince the beginning of the world, bene aſcribed: and in whoſe power the ſoueraigne gouernment hath bene alwaies in making of thoſe lawes, wherby the ciuill ſocietie of men ſhould be maintained.

3 It is manifeſt by the common conſent of men, (who haue rightlie judged that good lawes and their maintainers and defenders, haue bene the worke of Gods Prouidence) that this Ciuill power was not iuſtituted by men, for the hurt of man; but ordained by God for the preſeruation of mankind, in ſuch ſort, as the Lord doth vouchſafe Magiſtrats to be called ELOHIM, that is, Gods.

4 Of theſe formes of gouernments, there are reckoned vp three ſorts eſpeciallie: a Monarchie, which is the gouernement of one aboue the reſt: an Ariſtocracie, where many of the nobilitie & beſt ſort haue the gouernment in their hands: and a Democratie, where the ſame conſiſteth in the power of the whole people.

The Anabaptiſts therefore are to be deteſted, who deſpiſe al gouernmēt, & ſpeake euil of the ſuperior powers vnder the pretence of a kinde of imaginarie perfection, which ſtādeth not in need of the gouernmēt of any mā. Their cauill is alſo friuolous, wherby they goe about to proue, that we can haue no vſe of the Magiſtracy, becaus we acknowledge Ieſus Chriſt for our Lord and King, by whoſe ſpirit we are led: wheras the inward power which the Lorde exerciſeth by the vertue of his Spirite in the conſciences of his children, doth not onlie exclude that outward dominiō which belongeth vnto the Magiſtrate as vnto Gods Liuetenaunt, but doth eſtabliſh the ſame.

5 We affirme that the dutie of the Magiſtrate dooth extend it ſelf vnto both the Tables of Gods law, or as the Apoſtle ſaieth, that it is their dutie to prouide that their ſubjects may not onlie liue peaceablie, but alſo religiouſly, But in a diuers reſpect and manner.

6 For in reſpect of the firſt Table, it is vnlawfull for the Magiſtrates to inuent anie lawes touching Religion: but their dutie is to ſee that the worſhip of God, be vnderſtood and practiſed by their ſubjects; as it is fullie ſet down in the ſacred bookes of both the Teſtaments, which haue bene written by the Apoſtles, Prophetes, and Euangeliſts.

7 The Magiſtrates alſo are bound (if neceſsitie ſo require) to compel ſuch as are in the Eccleſiaſtical function, vnto the godlie and carefull performance of their dutie: & they are much more bound to puniſh blaſphemers, and ſuch as either broach haereſies, make a departure from the Church by ſchiſmes, or brieflie doe anie wiſe endeuour to ouerthrow the truth of the Goſpell: together with thoſe, who will not ſuffer themſelues to be called into the right way, by the Cenſures of the Church.

8 And if anie controuerſie doe ariſe concerning the truth of doctrine, vnto the appeaſing wherof, an extraordinarie meeting of the Paſtors & the Doctors of the Church ſeemeth needfull: It is the dutie of the Magiſtrate to call a Synode, to gather the Miniſters together thereunto, and to ſee that the whole controuerſie bee decided according to the holie Scriptures: and being decided, that it bee extinguiſhed and vtterlie put out.

The Pope therefore dooth thruſt his ſickle vnto other mens corne, who doth licentiouſlie arrogate vnto himſelf, this power of ſummoning Councels at his owne pleaſure, which was in times paſt juſtlie exerciſed by the godlie Emperours and Kings.

9 Now, touching the ſecond Table; the Magiſtrates are to ſee, that by their juſt lawes, they be the protectours and defenders of publick innocencie, modeſty and tranquillitie, that they maintaine the good from the injuries of the euill men, and vphold by their help and power ſuch as are oppreſſed: brieflie that they haue a regard of the cō mon goods of all their ſubjects.

10 This cānot be performed by them, except they be endued with power & might: wherfore they are to be armed with the ſword, to the end that they ſuffer not thoſe ſins to remaine vnpuniſhed; which God, and the behoofe of the Common-wealth require to be puniſhed.

11 Hence alſo wee vnderſtand, that when neceſsitie ſo compelleth them, and when they cannot otherwiſe defend the Dominions committed vnto their gouernement, they may lawfullie proclaime warre, both that they may thereby keepe vnder the ſeditious practiſes of the vnbrideled Domeſticall diſturbers of the common peace and quietnes, and deliuer their Dominions from the inuaſions, or anie other the attempts of their forraine enemies.

12 For the vpholding of this burthen, they may lawefullie require tributes and ſubſidies of the people, whome they gouerne: The annuall reuenues furthermore, whereby the Magiſtrates doe maintaine the honour, and magnificence of their daily port and traine (beeing thinges in ſome ſort joyned with the dignitie of the Gouernement, which they beare) are to be paied vnto them.

13 It is their dutie alſo, to publiſh the lawes and edicts which ſeeme neceſſarie for the right gouernment of the ciuill pollicie, according to the circumſtances of time, place, and perſons.

14 No vnchāgeable rule of theſe laws, by reaſon of the varietie of circumſtances can be ſet downe, ſaue onely this one; namely, that they be leaueled and directed vnto Gods glorie, and to the good of the ſubjects.

Wee doe therefore condemne thoſe cuſtomes, lawes, and conſtitutions, which decline from this aeternall rule of the honour of God, and loue towards our neighbor, and do permit, either theft, ſtewes, or any ſuch 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 way vnto the gift of repentance.

15 PAVLE therefore did not ſinne againſt the holie Ghoſt, who perſecuted Chriſt and his members whome he knew not. 1. TIM. 1.

16 Although this ſinne bee voluntary, yet it followeth not, that euery ſinne which is voluntarie, and committed againſt the conſcience is irremiſsible.

17 But contrariwiſe, although theſe ſins are horrible, whether they be committed of infirmitie or of malice, yet are they forgiuen vnto thoſe that repent, as they were vnto DAVID, PETER and others.

18 The counſel of God concerning the ſaluation of the elect cannot be diſſanulled, and therefore the elect cannot be guilty of this ſinne.

19 Neither doe all the reprobate neceſſarie fall vnto this ſin, ſeeing originall ſin is ſufficient to condemne them.

20 This ſinne is placed in the heart of man, and therefore, ſeeing God is the ſearcher of the heart, diligent heed is to bee taken, leaſt that being carried away with a prepoſterous zeale, we raſhly paſſe ſentence againſt any in judgeing them to be guilty of this ſinne.

21 Yet are they to be ſeriouſlie admoniſhed, who continue to ſhewe themſelues diſobedient vnto the admonitions and judgements of God, leaſt that being at the length hardened by the Lords juſt judgement, they run headlong vnto this downe-fall.

Defended by IOHN HALBERIVS CORTRACENVS.

PRINCIPLES CONCERNING THE RESVRRECTION OF THE FLESH. LXXX.

1 THe reſt of the Articles of our faith, being hitherto ſufficientlie handled; two of them remaine yet to bee diſcuſſed, namely, the reſurrection of the fleſh, and life euerlaſting.

2 Although the Sonne of God, by taking vpon him our nature, by dying and riſing againe, hath performed the parts of our ſaluation: Although alſo he doth beſtow that quickning Spirite of his, vpon all thoſe that trulie beleeue the Goſpell: It remaineth as yet, notwithſtanding, that what hath bene performed in him who is our head, be alſo performed in vs being his members.

3 Hence muſt the faithfull learne, both day and night to meditate vpon the marke, and ſhutting vp of their happineſſe, and to bee continuallie deſirous of the ſame, in ſuch ſort; as although they bee toſſed in this worlde by diuers and daungerous ſtormes of temptation, raiſed vp againſt them by the Deuill, the Worlde, and the Fleſhe, they may yet continue firme and immooue-able in faith, and in the hope of the liuing GOD, and of the Lord Ieſus Chriſt.

4 Euen as death entred into the world, by the ſinne of the firſt ADAM, whence the neceſsitie of death did ariſe: Euen ſo wee affirme, that death is abolliſhed in the ſaints, and chaunged vnto aeternall life, by the vertue of the latter ADAM, that is Chriſt; to the end, that as Chriſt did firſt of all riſe againe vnto that aeternall life: So all the elect may riſe by him vnto the ſame.

5 Now death is by a naturall generation, conuaied vnto all the poſteritie of the firſt ADAM, whereas aeternall life is by ſpirituall ingraffing into the ſecond ADAM, deriued vnto his members.

6 In this reſpect, is the name of ADAM attributed vnto Chriſt; namely, that as ADAM was the ſtocke of mankinde, breathing out poiſon according vnto the deadlie nature: So Chriſt is made by grace the root of all the Saints, powring the juice of eternall life into his members.

Wee doe therefore condemne the Philoſophers, who drewe the cauſe of death, not from ſinne, but from this Aixome in naturall Philoſophie, vz. whatſoeuer is compounded, is ſubject vnto diſſolution. Much more doe wee deteſt the PELAGIANS, who teach, that ſinne and therefore death did ariſe, not from the deprauation of nature in ADAM, but from the voluntarie imitation thereof: the which errour, PAVLE dooth ouerthrowe, as by manie Argumentes, ſo by this moſt clearelie, in that Infants themſelues alſo are ſubject vnto death.

7 Although that all ſinnes, which are the cauſe of death, are truly remitted vnto the beleeuers; yet notwithſtanding are they no leſſe ſubject vnto death, then the very wicked themſelues, and that for two cauſes: Firſt, becauſe that the roote of ſinne, (which is called originall ſinne) is not vtterlie abolliſhed in them in this life, but is brought to an end by death. For then doth the ſtrife betweene the fleſh and the Spirite ceaſe. Secondly, becauſe that vnleſſe they did ſhake of this life, they could neuer be partaker of that other life which they hope for.

8 And therefore we holde, that the faithfull are depriued of this life, rather by the mercie of God, calling them vnto that aeternall kingdom, then becauſe that death is the reward of ſinne.

9 And on the other ſide, that the vnfaithful do not riſe by vertue of the reſurrection of Chriſt, which is alwaies vnto ſaluation and is beſtowed vpon his members, but by the force of that curſe of God: whenſoeuer thou ſhalt eat of the fruit hereof, thou ſhalt die the death.

10 For ſeeing this degree doth comprehend both the deathes, but eſpecially the ſecond, which is eternall; it muſt needes be, that the vnfaithfull alſo ſhall riſe againe; whereas otherwiſe, their bodies except they ſhould bee joyned again with their ſoules, ſhould eſcape eternal paines, which is ment by the ſecond death.

11 The whole perſon of euery man wholie conſidered, but not in part, is ſaid to riſe again. For as the body only is ſaid to lie down, ſo the ſame alone (to ſpeak properly) ſhall riſe againe. Whereas the ſoule (ſeeing by death it hath ſuffered no detriment in the eſſence thereof) can bee ſayd to riſe again but metaphorically, as when it is brought by the Spirite of Chriſt, from the ſeruitude of ſinne wherein it was dead, and wherein it could not ſo much as thinke (much leſſe will or doe) the things that are of God, into that holie libertie, which is the way vnto eternall life.

We do therfore condemne them, who dream that the ſoules ſeperated from their bodies are a ſleepe, and that they ſhall ariſe togeather with the bodies: And we doe alſo deteſt the opinion of HYMENEVS and PHILETVS, who did not diſtinguiſhe the ſpirituall from the corporall reſurrection.

12 The Scripture declareth by manifeſt teſtimonies, that the ſoules of the faithfull who die in the Lorde, are receiued of chriſt into that eternal paradiſe, ſituated aboue all heauens, whervnto Chriſt did aſcend, and that they are there conuerſant with Chriſt, being partakers in their meaſure of bleſſednes and felicity: wheras on the other ſide, the word of GOD, and the conſideration of thinges that are contrary, doe ſhew, that the ſoules of the wicked are thruſt into hell, and there tormented in their manner.

13 The ſame bodies that lay down ſhal riſe, but not in the ſame qualities, as the verie ſame body of Chriſt which was crucified & buried did ariſe, but not hauing thoſe qualities wherewith it was endued when it was crucified, dead and buried. Yet this is the difference, in that the bodie of Chriſt felt no corruption, and therefore did ouer-come the power and effect of death, euen in the verie houſe of death: But our bodies are deliuered from corruption, which ſeemed to haue bene able vtterlie, to haue aboliſhed them.

Wee doe therefore condemne thoſe, who dream that the ſoules hauing loſt their former bodies, by corruption, ſhall aſſume other bodies in their ſteede.

14 This change ſhall bee done at a moment in thoſe whome Chriſt ſhall finde aliue at his ſecond comming.

15 The Axiome of the Philoſophers that the generation of one thing, is the corruption of an other; hath no place in this matter: and the ſimilitude of PAVLE drawne from the ſeed ſowen in the ground, is not to be drawn anie farther, than vnto the change of the quality.

16 Wee affirme that the one and the ſelfe ſame man in number ſhal ariſe, both in reſpect of his bodie, which is his matter; and alſo in reſpect of his forme, that is, of his ſoule, which ſhall quicken the one and the ſelfe ſame bodie, although by the retaking againe of the forme, the perſon might in a nice ſort ſeeme to be an other in number, than it was before.

17 By reaſon of this change of the qualities, and not becauſe the very bodilie quantity and circumſcription, are taken away (for they are perpetuall circumſtances or adjuncts of a bodie) PAVLE doth affirme that the natural bodie is changed into a ſpirituall.

Great therfore is their errour, and meerelie contrary vnto the Reſurrection of the bodies, who teach that the bodies are eſſentiallie changed by Reſurrection, into a ſpirituall nature. For by this meanes death ſhould ſo aboliſh the nature of the bodie, as the Reſurrection cold not reſtore the ſame, and the analogie alſo betweene Chriſts Reſurrection & the reſurrection of his members ſhould be deſtroied.

18 By this means furthermore, the threatning of the puniſhments of that aeternal fire and paine, ſhould be altogether Allegoricall: yea, and after the reſurrection, both the godlie and the wicked ſhuld become ſome third ſpirit compact or braied together, as it were, of the natural ſpirit, and the bodie accidentallie transformed into the nature, either of the ſame, or of a diuers ſpirit.

19 But they doe verie greeuouſlie erre, who imagine that the bodie of Chriſt after his glorification, which enſued vpon his Reſurrection, became not onelie of a ſpirituall nature, (which though it were graunted not to bee circumſcribed in regard of quantitie, yet they muſt needs yeild, that the ſame is bounded within the propriety of the nature of it) but alſo of a diuine; ſeeing the Deitie alone is euerie where, by a proprietie altogether vncommunicable vnto anie thing els. Neither hath the Reſurrection aboliſhed the true bodilie humaine nature of Chriſt, but the infirmities of his naturall bodie beeing laid aſide, God hath endued the ſame humane nature, with moſt excellent ſupernaturall guifts.

20 The qualities of the bodies beeing glorified, cannot be knowne vnto vs while we are in this life, neither are we curiouſlie to enquire of them: Yet may it be gathered by the woordes of Chriſt, comparing the Saincts vnto the brightneſſe of the Sunne, and affirming them to be aequall with the Angels, by the ſtorie of the Reſurrection and Aſcenſion of Chriſt: & alſo out of the firſt to the CORINTH. and both the Epiſtles of PAVLE to the THESSALONIANS, that beſides their incorruption, they ſhall bee alſo bright or ſhining, and of a more refined & quick ſubſtance, than now they are.

21 Of the contrarie ſide, it may in ſome ſort be gathered, how horrible and fearefull the ſtate ſhall be of thoſe men, who are to be adjudged vnto the ſecōd death, which is the euerlaſting curſe of God. Seeing their ſoules ſhall therefore neuer bee ſeperated from their bodies, euen becauſe that their vnſpeakable torments may be aeternall.

Defended by ABEL BARRERIVS a Gaſcoigne.

PRINCIPLES CONCERNING ETERNALL LYFE. LXXXI.

1 THe Article concerning the Reſurrection of the fleſh, being handled at large in the former principles; we are now at the length come to the expoſition of that which is touching Aeternall life.

2 This Article is therefore ſet laſt in the belief, becauſe it is the end and ſhutting vp of all thoſe things, which are there propounded vnto vs to be beleeued.

3 We make life in this place, to be that power and facultie, whereby the ſoule doth not onelie moue it ſelf, but doth alſo giue motion & ſenſe vnto the body: and this latter effect thereof in this life, doth PAVL cal 〈 in non-Latin alphabet 〉 that is, naturall, as being applied vnto the vſe of this preſent life: of which ſort alſo, was the life of ADAM before his fall, although it was neither ſubject vnto mortalitie, neither vnto thoſe things which tend vnto death, as he was after his fal. But the ſoule being againe ioyned to the bodie, ſhall both moue it ſelf by a farre more excellent power, and ſhall alſo quicken the bodie in a far diuers ſort from that naturall life, which ſhall be done away, namelie, by a ſpirituall life and aequall vnto the Angels: as alſo the verie bodie ſhall riſe again, endued with far more excellent qualities, whervpon it was called of PAVLE a ſpirituall bodie, not in regard of the ſubſtance, but of the qualities thereof.

4 To liue therfore the etetnall life, is to be in that ſtate wherein the elect, being after the bleſſed reſurrection, moſt fully joyned with Chriſt their head, ſhal know God in heauen, together with the Angels, after a manner altogether vnknowne vnto vs at this day, enjoy his preſcence, and glorifie him eternally.

We do therfore juſtlie condemne the error of the CHILIASTES.

5 By the worde ETERNAL in this place, we vnderſtand that which hath a beginning, but neuer ſhall haue an end.

6 Touching curious and difficult queſtions, as concerning the ſight of God, which we are to haue in the life to come, and ſuch like, wee thinke meete to omitte them, becauſe it is ſufficient for vs to knowe, that God hath prepared for vs, thoſe thinges which neither eie hath ſeene, eare hath heard, nor enterd into the hart of man.

7 The Author of that life is God, who freely beſtoweth the ſame vpon thoſe, whome of his meere mercie he hath choſen in Chriſt before the foundation of the world, from whome as from the head, this bleſſed immortallitie dooth flowe in a moſt full ſorte into his members that are joyned vnto him.

8 For the foundation both of our reſurrection vnto life, and alſo of that eternall life is that reſurrection and glory of Chriſt our head, becauſe hee is the firſt fruites of the riſing from the deade of thoſe for whome hee prayed, that they ſhould be there where he is.

9 That life therfore is not without reſpect generally beſtowed vpon all men, but only vpō the elect, as being thoſe who onelie are found in Chriſt according vnto that ſaying of PAVL, ROM. 11. The elect haue obtained it, the reſt are hardened, and according vnto that voice of Chriſt: Come yea bleſſed of my Father.

10 This bleſſed immortallitie ſhal be common in deed vnto all the elect, but not in the ſame meaſure as it may be probablie gathered by the conſideration of the contrarie 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 ſhalbe, 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 expreſſe • • 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.