VERITAS.  
CASTITAS.  
PROPOSITIONS AND PRINCIPLES of Divinity, propounded and disputed in the university of Geneva, by certain students of Divinity there, under M. THEOD. BEZA, and M. ANTHONY FAIUS, professors of Divinity. WHEREIN IS CONtained a Methodical summary, or Epitome of the common places of Divinity.  
TRANSLATED OUT OF Latin into English, to th●… end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardly dealt with elsewhere, may appear in the English tongue.  
AT EDINBURGH Printed by Robert Waldegrave, printer to the King's Majesty. Anno Dom. 1591.  
Cum Privilegio Regali.   

TO THE RENOWNED AND NOBLE LORD, THE LORD NICHOLAS, EARL of Ostrorog, etc.  
IT hath been long since the complaint of very many, that those whom they call the Schoolmen and Disputers, have given the studies of the holy Scriptures, not only a great stroke, but even a deaths wound. And therefore it will seem wonderful, it may be unto some, that the custom of disputing touching divine matters, is retained in these Churches and Schools, which are reform according to the pure word of God▪ For to dispute of every matter (will some say) is blameworthy, neither can it be lawful to call every thing into question: but only such matters, as being doubtful and uncertain in their own nature, may be argued one boath sides, according as the opinions and judgements of men do vary and disagree: of which sort there are many things in Philosophy, which do so move the minds of men with a kind of probability, that it may be justly doubted, whether the things be as they seem or no. But Divinity is grounded upon such a sure and certain foundation, that there is no place left therein unto doubting and questioning. For he himself spoke, that is not PYTHAGORAS, but jehovah by his Prophets and Apostles in his word written by them, teaching therein, the only truth of those matters, which neither eye hath seen, ear hath heard, nor ever entered into the heart of man, and which they whom God loveth, and who love him again, do obtain of the merciful Lord, not by reasoning, but by believing and leading an holy life. This reason hath so prevailed, that many godly & grave men, have either from their hearts as being of this judgement, or for some other cause abstained, from this course of disputing touching divine matters. For godliness say they, is to be taught and learned according unto the plain and simple manner of Fishermen, and not by the subtleties of ARISTOTLE: and that doubting of the ACADEMICS (who as AUGUSTINE saith) hold that men are to be without all hope of finding the truth, being an opinion, that maketh men wavering and changeable, ready to hold any thing, and to bear any face and countenance, is to be utterly removed from the Church: whereunto you may add as the Apostle admonisheth us, that we take heed lest any man spoil us by philosophy: neither indeed can it be denied, but that in the very first beginning of the Church there was a very sore blow given unto religion, by those who being swollen up by the pride of humane reasonings, would rather submit Christ unto their judgements, than themselves unto his majesty. So that TERTULLIAN long since, justly named the Philosophers to be the patriarchs of heresies. Now in the ages following, that wound was not only not healed, but made greater and grievouser, by those who mingling the School Philosophy with Divinity, did make the Lady and Mistress, to be at the commandment of the servant and handmaid. For the craft of Satan was such, that whilst those, who (being otherwise good men) did endeavour by the light of disputation, to clear the truth against errors, they themselves falling into far greater darkness, drew others after them. For why should we not so account of those questionary masters as they call them? Whereunto (if unto any other) that which AUGUSTINE allegorically spoke out of the eight Psalm, concerning curious men may be most fitly applied. The most earnest and obstinate study (saith he,) of all curious men, who seek vain and transitory things, is like unto the fish, that walk through the paths of the Sea: the which paths, do as soon vanish away and decay, as the water cometh again together, after it hath given place to any that pass or swim through it. Thus far AUGUSTINE. For what is more curious and more intricate or brier like, then so many (not so sound as subtle) questions, divisions, distinctions and solutions of these men, who stand gnawing upon the bones of arguments as TERTULLIAN saith. Verily that which is set down in the Fables touching IXION, ravishing the cloud in stead of JUNO, whence the CENTAURS were begotten, who killed one another, may be very aptly applied unto these men. For the bare shadow in steed of the  truth, being taken hold upon and apprehended by them, hath altogether drunk up, and consumed the juice and moisture of godliness, so that there remaineth nothing for them, but the dry and withered bark: and it hath brought forth so many controversies and diversities of opinions, which teach and learn nothing else, but brawls and parts taking, that to recall so many minds and contrary judgements that deadly gore one another unto concord and the right rule of reason, concord and reason itself cannot suffice and be able. For as NAZIANZEN sayeth, when as having once left faith, we pretend the force and the ability of disputation, we do nothing else thereby, but blot out the authority of the Spirit by questionings. By the which unsuccessive and lamentable issue, we are earnestly admonished, to betake ourselves from their train, who use over narrowly and curiously to sift matters, unto the assembly of those, that are godly and profitable hearers.  
But yet this was the fault of these men, who in divinity observed not that rule. That nothing should be too much, which is exceeding profitable in civil affairs. For it followeth not, because they were over curious (which is not to be commended) that therefore careful diligence should be disliked, or sluggishness and security thought praise worthy. But holy things as they are to be dealt in with great judgement, so they are to be handled with greater piety: for this latter is as it were the soul, the former being as the eye of divinity. The orations of the Prophets, the sermons of Christ, the writings of the Apostles, and especially the Epistles of PAUL, do contain most sharp and grave disputations, which can in no wise be aptly discussed, but by the use of reasoning. Our Saviour Christ himself disputed with the Doctors, pharisees, Sadduces, etc. The same did PAUL with the jews, with the Philosophers, with the brethren. The Fathers also disputed: IRINEUS against the GNOSTICKES, TERTULLIAN against the MARCIONITES, ATHANASIUS against the ARRIANES, NAZIANZEN, CYRIL, THEODORET, HILARY, AUGUSTINE, and many others, almost against innumerable heresies: but so as their disputations were not a bare exercise, or a setting forth for a show of their wits for delights sake: But all of them laboured, that their reasonings and controversies, should not be so much subtle in show, as profitable indeed.  
And disputations saith AUGUSTINE become then profitable, if nothing else be considered in them, but the ways of the Lord which are mercy and truth: and when all deceit, subtlety, self▪ love, and desire of the victory is clean removed, and when of the contrary side, the desire of the truth, the love and reverence of God's majesty, joined with modesty and singleness is used therein: So that whether we do lovingly confer with our brethren and friends, our mutual reasonings of boath sides, aught to be as it were a Bosom, to sweep away all errors: or if the adversaries and Haeretickes be to be convinced, (which PAUL requireth of the Pastor,) were neither to seek contention by the truth, nor victory by contention, but only the fear of God and the edification of our neighbour. And it is a notable saying, which the same NAZIANZEN hath to this purpose: namely, that it is not any great matter to be overcome with words or in reasoning: but it is a great and dangerous case to lose the Lord: and certainly he hath lost the Lord, as far as lieth in him, who doth make old lies and falsehoods to become new sins and transgressions, as it is in the auncint Proverbs among the Greeks. All christian doctors, then are so to frame and fashion all their Scholars, that they timely season them with the juice of these virtues in such sort, as when afterwards they shall come abroad from their private studies, unto any public calling, they may perpetually retain the same. This point do we endeavour to perform according unto our slender ability, as in all the parts of our callings, so also in the exercise of disputation, according as we are bound by the laws of our School: who in express terms do forbid, that neither curious nor sophistical propositions, nor such as contain false doctrine in them be propounded, and that all wrangling, curiosity, sacrilegious boldness in corrupting the word of God, evil contention, and obstinate headiness be clean banished from our disputations. According unto which pattern, all those that will sincerely judge may perceive, that these Principles have been framed. Now they are published according unto the example of other most famous Schools, that it may appear by this pattern of wholesome words, boath what is taught in our university, and after what manner the same is delivered, (the which point also, is publicly made known, by many other the writings of our men:) and withal it may be manifested, that we are far from the defence of all false and erroneous doctrines, as far as our weak capacity is able to understand the truth out of the word of God alone, expounded purely, and according to the analogy of faith: and that we may manifest, that as it becometh honest temperate and sober men, we abhor from that stagelike unseemlines of malapert reviling, and railing against those, that have been famous men, both for their godliness and learning, whose virtues being now as dead Lions, these Hares of our time, or rather (that I may use that old word of CATO) these wooden Images do reprochefullie defame. And yet do their railings and scoffings light upon themselves. One of this number came out the last mart, from among the HERDECANIE, who reckoneth us up among the ARRIANS, NESTORIANS, and MAHOMETANS, of the which crimes, I hope that the Lord will never make us guilty, so these Principles do show how false and shameful the same is convinced to be: Now this fellow hath put us in mind of that complaint of JEROME against his upbrayders, who did calumniously slander not only his words, but also his very syllables: being men notwithstanding of that sottish ignorance and sielines, that they were not able, no not to revile in their own words, but were feign to borrow the unbridled tongues of those enemies, that had been long since buried in the dust. But this honest man shall have no worse entreaty at our hands for this present time, but that which PLUTARCH saith, namely, that it is a servile thing to be bound to answer every vain fellow. The Lord forgive him all his sins, and this great injury also, wherewith he would have reproached us, as also we (because we are Christians) do forgive him unfeignedly. Now unto this purpose of publishing these Propositions, is joined another occasion, afforded by many godly and reverend men, who having seen here and there some Copies of these things, entreated both others, and also myself, to send them some of them: and when as none of the Printed Copies were to be gotten, they caused them to be written out for their uses. Amongst whom (right Honourable) I remember that your Lordship was one. For when you were at Altorfe, & bare with great commendations, the office of the honourable Lord governor in the School of that famous & honourable Commonwealth of Norinberg, you desired by your Letters, that I would send unto you those principles, which we had discussed and determined since your departure: Which thing also (if you be remembered) I performed accordingly. The same did Jonas MORAUNS, the most careful overseeer of your studies crave at my hand, as many others also have done: unto whom, I think it was very delitesome, to see that web finished, which we had only begun, when they were here. Now as to yourself, I thought that this work would be grateful and acceptable unto you, as for many causes, so especially in that, by reading these Principles, you may call to mind, the endeavours wherein you have been employed in this study of the word. For besides that, you would not have yourself to be wanting in any duty of godliness while you were here, you were also an example unto all others of industry and diligence in the Schools, not only by hearing, but even by your godly and learned disputations. To the end therefore, that we might satisfy your mind, and the request of others, the Propositions that have been here disputed upon, for the space of some years past, are now gathered and brought together into one body, and placed in that orderly sort, that I think, they may not unproperly be accounted a Methodical summary of divinity: yet so, as a man may perceive, both by the things them selves, and also by the form of speech, that these things were handled in the Schools: which is spoken, lest any man should require all things to be here exactly done. But whatsoever this work be, the same (right honourable) is offered and dedicated unto your Lordship, not only in mine own name, but also, in the name of that worthy man, M. THEODORE BEZA, who took the greatest pains in this work: to let you understand, that although, you have been this long time absent, yet your memory is fresh among us, as also the remembrance of that noble Lord, the Lord JOHN your brother, and of many other the honourable gentlemen of the nobility of POLAND: of whom, not a few lived here in times past, very Christianly and religiously: And this I do, by reason of the excellent gifts, wherewith God hath endued you, the which I beseech and pray him, for our Lord jesus Christ's sake to increase and multiply. Far you well, from Geneva the tenth of the Kalends of September. 1586.  
Your Honours at commandment ANTHONY FAIUS.   

TO ALL THOSE THAT WISH WELL UNTO THE LORD JESUS and his poor Church wandering here upon earth: the Translator wisheth the powerful assistance of God's Spirit, while they are here, and the speedy enjoying of their sure though deferred hope.  
AS the mercies & goodness of God (beloved in the Lord) towards his dear Spouse and Church, hath especially manifested itself in this last ruinous age of the world: So hath Satan in these very times, brought his whole munition into the field, with full purpose & intent, one way or other, to bring, either a ruinous fall, or a confused deformity, where the Lord intendeth to build his sure grounded and well ordered house: And therefore all those, who have given their names unto the profession of the Gospel, are to consider what it is, that thereby they have taken in hand. For as it hath been true in all ages: so shall it be verified in these our days, that all shall not walk with the lamb for evermore, who for a time seemed to be of his train. And alas we know, that he earnestly entreateth over many to open unto him, who yet shall not be partakers of the supper of the great King. 
Revel. 3.20.  For such is the deceitful wisdom of man's nature, and Satan's powerful delusion, that even professors themselves, never want great and weighty reasons, why they should deny God's oppressed truth here upon earth, that the Lord may deny them in that day, when he shall come, not to suffer in his members, but to judge as the most magnificent King, and shall come in that glorious majesty, whereat heaven and earth will be astonished.  
Now, because his judgement shall be, 
Luke 9.26.  (Go you cursed) upon as many as shall be found, not only the defacers of his glory, but even the deniers of any point of his truth and word, as the holy Ghost hath forewarned us. Therefore, I thought it my duty unto his majesty and his Church, to publish this book in the English tongue, that men and Angels may bear testimony against the moderation and discreet wisdom of this age in defending the truth, that the Lord hath made known unto it, and that by many witnesses, what that truth, and what that word of his is, which he will have at all times, and in this age especially maintained by all men with out exception, that mean to be partakers of his eternal favour. The which truth, as it is largely contained in Gods most sacred written word, of the old and new Testament, so is it briefly set down in this book, by the whole consent of the godly learned in the Church of Geneva, and especially, by that famous learned man, universally reverenced in God's Church, M. THEODORE BEZA. Out of this book also, shall appear, for what cause the Church of God is at this day persecuted, wheresoever the same be hardly entreated. For this I may boldly affirm, that there is no church or private man at this hour, in any affliction for the maintenance of the truth, but the cause of his trouble is contained and defended in this Treatise. So that although all the persecuted Saints of God, now pilgrims upon earth, be not included within the walls and narrow dominions of Geneva, yet doth this book manifestly prove, that as that Church is barbarously assailed by the Duke of Savoy within the bounds thereof, so is this doctrine therein professed, hardly dealt with under their government (though it may be they are ignorant of it) who would be loath to be found at the siege of Geneva, or any wise to favour such godless cruelty. And I would wish that this were made known unto them.  
And hereby also it will be manifested, that there is great cause why the estate of that now distressed Church should be respected. For surely if there be any love in men towards Christ jesus, labouring & fainting as it were in his poor members under the burden of great crosses and trials, they cannot shut up their compassion towards him, craving their help in the person of that poor Church. I beseech thee therefore good reader, in the mercies of God, not to shut up thy compassion towards the same, and be assured, that the Lord jesus will for that thy kindness say unto thee, nay say of thee unto his Father, his Angels and Church. 
Mat. 25.33.  I was poor, hungry, thirsty, naked, sick, and besieged in Geneva, and behold this man enriched me, fed me, clothed me, visited me, and defended me as far as lay in him: wherefore come thou blessed of my Father, and possess thy never ending reward. I know beloved that thou hast many hindrances to do this in this backsliding age, but know yet that Matthew saith, 
Ver. 33.40.  that it is a king, who requireth this at thy hands, and will be exceedingly angry with thee to thy woe, if thou deniest his request as he will reward thee most bountifully to thy comfort if thou grant the same. And in any case take heed in this, as in all other points touching thy duty, of the wisdom of this age, whose wariness tendeth to no other purpose, but warely to starve and forsake the Gospel. The shame, poverty and discontent of the Gospel, I tell thee is a glorious ignominy. All the crowns in the world are not worthy to stand in the balance with the same. Thou art also to know, that the Gospel is, whatsoever is according unto wholesome doctrine, as the Apostle teacheth, 
1. Tim. 1.11.  and therefore, if thou wilt stand unto the same, thou must wholly cleave unto it, otherwise, the fierce anger of the God of truth, will be against thee for shrincking from any part of his testimonies. And thou must know, that thou art not to choose what to defend, but thou art bound to maintain according unto thy calling, whatsoever thou seest to be oppugned by any, be they friends or be they enemies of the truth. And thou needest not regard herein, whatsoever power opposeth itself against thee, for he whose truth thou maintainest is no respecter of persons, but is terrible as the Prophet saith, 
Psal. 110.5.  even unto the kings of the earth, and thou shalt find, that in thy defence, defending his truth, he will break the great men in the day of his wrath, except they submit themselves unto the sceptre of his word. In conclusion, (for necessity is laid upon me, that I cannot write what I had purposed) say with the holy man EZRA 
Ez. 8.22.  unto thine own heart, and be assured thereof, that the hand of God is upon all those that seek him in goodness, and therefore fear not, but his power and his wrath is against all them that forsake him.  
Briefly, that thou mayest profit by this book, I crave of thee to take this pains in it, bestow an hour a day in the reading thereof, and in so doing, after the first time, thou mayest well read it over once every month. The which course if thou shalt take, I doubt not but in one year, thou shalt so benefit thyself, as there shall be no point of weight in religion; whereof thou shalt not be able to resolve thine own conscience; and also to edify others according unto thy calling in very good measure. But in any case take heed, that thy knowledge gotten by reading, rather increase, then diminish thy care in the hearing of the word preached. And thus thou mayest expect for the blessing of the Lord, unto whom I betake thee, myself and all his, now and ever, Amen.   
GROUNDS AND PROPOSITIONS OF RELIGION, propounded and disputed in the university of Geneva, by certain students of divinity there; and determined by M. THEODOR BEZA, and M. ANTHONY FAIUS, professors of divinity.  

FIRST CONCERNING God.  
1 Sing that the whole sum of all wisdom and felicity, doth consist in the true knowledge of God: it is most meet that all our endeavours should be spent, in seeking to attain unto that knowledge, as far as we may be capable of it.  
2 Not that a full & a perfect knowledge of his Majesty, who is far greater, than the capacity of men, and Angels can reach unto, may be any ways comprehended within our understanding: but that we should bend all the powers of our souls and bodies, to know that one God, who is the author and giver, both of soul and body.  
3 And although humane reason, be able to afford us some proofs, whereby we may be taught, that there is a God, and but only one: and whereby also his attributes, may be in some sort, made known unto us. Yet notwithstanding, those proofs are more sure and strong, yea, and altogether the most undoubted, which for this purpose are fetched and drawn out of God's word: that is, out of the sacred writings of the holy Prophets and Apostles, contained in the old and new Testament.  
4 For howbeit, that the knowledge of God, which is derived from the consideration of his works and power, hath many notable uses: yet is it nothing comparable, with that light, which is gotten from the holy Scriptures; both because this knowledge revealed by the word, doth wholly flow and proceed from God himself: and also, in as much as, God in this his written word, hath manifested, how, and after what manner, he will be known, and worshipped of men.  
Now, whether there be a God or no, we are to be so far from making any question thereof, that we are bound most firmly, with all our hearts, without all wavering and doubting, to believe that point.  
And therefore we avouch, that the raving madness 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 be clean rooted out of the society of men by the Magistrate, and the stiff maintainers of it, taken from amongst men.  
For though all men by nature, as it is now corrupt, be void of the true God: nevertheless, there are certain motions and sparks of the knowledge of God, imprinted in the mind of every man, which cannot altogether be put out: And as these motions do testify, that man was borne to worship God: So unless, a more full light be joined unto them, they leave man straying and groping in the dark, and are smallly or nothing behoveful unto him.  
Therefore, as the knowledge, which man hath by nature, is not altogether of no use unto salvation: so is it very far, from being of itself, sufficient thereunto: It bereaveth them indeed of all excuse, who quench that small light of nature, though never so corrupt, which is left in them.  
5 True it is indeed, that he who goeth beyond all bounds, can in no wise be defined, and that that exceeding brightness of God, which no man can attain unto, cannot be comprehended by our darkness, yet he may be, as it were, shadowed out by this description, and so we may say, that God is he who hath his being in himself, whose nature is of himself, invisible without beginning, without ending, infinite, incomprehensible, indivisible, unchangeable, no bodily substance, but a being most pure, most simple, and every way most perfect, wise, mighty, good, just, merciful, free, who hath created all things of nothing, etc.  
And therefore, we do detest the multitude of Gods, acknoledged, among the Gentiles, the grossness of the 
* Heretics so called, because they held God, to have a body and members like a man.  Anthropomorphites, the fury of the Manichaeis, and all such like. And here it is to be observed, that those things which are attributed unto God, by the former Epithets and attributes, are not to betaken, as qualities inhaerent in him: for we are to know, that there is nothing in God, which is not God himself.  
6 As where it is said, that God is just, good, merciful, etc. That is so to be understood, as if he were said to be justice, goodness, and mercy itself.  
And therefore, although that when we speak of God, we must not conceive of him, as having any likeness or affinity with the nature of man, or of any creature: yet such is the excellency of the Lord, and man's weakness, that when we speak of his Majesty, we are enforced to use borrowed speeches from creatures. And herein he is so far from disliking of us, that he himself, descending, as it were, into our capacity, doth every where thus speak of himself,  
Defended by SAMVEL AVIENUS of Berne.   

THE SECOND SORT OF PRINCIPLES, CONCERNING THE HOLY AND UNSEARCHABLE TRINITY.  
1 THat knowledge of God, which we attain unto, by his written word, doth far surpas all that, whatsoever it be, whereunto the light of nature, doth or can lead us.  
2 For, that God is one in substance, and three in persons, is no where else to be learned, save only out of the word. The truth of which Doctrine, it setteth down most clearly and undoubtedly, but so as it leaveth the reason thereof, as a matter altogether unsearchable, and a mystery, not to be sought out by human arguments, but to be reverenced and embraced by faith only.  
3 These words, Trinity, Essence, or Substance, Person, and Coessential, though they be not in express syllables (the word 
a Heb. 1.3  Person only excepted) to be found in the Canonical Scriptures; yet notwithstanding, they were not without just causes, brought into use, by the godly ancient Fathers; neither are they to be rejected, as adding any thing unto the word, but rather, to be still profitably, and wholesomely retained in the Church.  
4 By the word TRINITY, we understand the number of the persons, contained in the divine essence, which is one only.  
5 By the word essence, in this doctrine is meant, that which in deed is one, and of all things most singular or single, wherein the several persons, being every one of them, the whole & the same essence, do subsist, being distinguished in their peculiar proprieties. These persons are, the Father, the Son, and the holy Ghost.  
6 The Persons in the Deity, are the whole and the very same substance of the Deity, distinguished the one from the other, by their peculiar or respective incommunicable proprieties.  
7 The proprieties whereby the persons are distinguished, are the divers manner of being, that they have in the Deity, whereby the substance of the Godhead, is no wise divided asunder, nor the persons of the same essence separated, but yet so distinguished, as the one of them cannot possibly be the other.  
8 The divine Essence, the Deity or Godhead, & God, are essentially the one and the same.  
9 These persons, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coessential, not because, they are only of like essence and substance, as we see the particulars of the same kind to be: but inasmuch as they are indeed, the one and the self same simple essence: of which sort, nothing that is created can be.  
And therefore, the persons of the Deity, cannot without blasphemy, be said to be only coherent together in substance, or only of like substance.  
10 Amongst these persons, distinguished indeed, by their respective proprieties, although there be an order; yet is there not any degree, whence either any inferiority, inequality, or confusion may arise.  
Therefore we conclude, that there are indeed, three persons in number, yet but one Godhead, and one GOD in regard of substance.  
11 The propriety of the person of the father, is to be unbegotten, and to beget; The propriety of the son, is to be begotten of the father; The propriety of the holy ghost, is to proceed, from the father and the son.  
Wherefore in conclusion, we do from our hearts detest, all the blasphemies, that both old and new heretics have maintained, contrary unto this doctrine.  
Defended by JOHN CHEROPONTIUS of Neocome.   

THE THIRD SORT OF PRINCIPLES, CONCERNING GOD THE FATHER, AND GOD THE SON.  
SING, WE HAVE DEALT CONCERNING God, one in substance, and three in persons: it followeth now, that we speak in order, of every 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 unto the father as it were, unto a certain original of their being, whereas the father receiveth his being of none, but doth communicate it, both with himself, and also with the other two persons.  
2 God the Father, was always God, and always the Father, and therefore it fell not as a property unto him, that being merely God at the first, he should be afterward made God the Father: but as he is God from all eternity, so he is the Father from all eternity.  
3 God the Father after an unspeakable manner of generation begat his only Son, by communicating his whole essence with him, the which manner of begetting, is shadowed out by a kind of similitude, where the son is in the holy scripture, named the Wisdom, the Power, the 
a Coll, 1, 15  Image, the 
b Heb. 13.  brightness, and the engraven form of his person.  
4 And after this sort we are to conceive, (but not curiously to scan) the similitudes, of the fountain & the stream that issueth from it: of the Sun and the Sunbeams of the light, that proceedeth from light, of the water & the vapours that arise out of it, of the tree and the branches, of the mind and the speech, that is inwardly conceived, of the seed and the bud, and to be brief, of all such similitudes, as the Fathers have brought, to manifest in some measure, though not perfectly to lay open this mystery: Which they accounted a matter to be reverenced & adored, & not curiously and profanely to be sifted and waded into.  
5 And although this divine manner of begetting, doth neither cut into parts, nor multiply the essence of the Deity, which Deity, is not a thing that only may be conceived in thought, having no other being or existence, as are the general kinds and sorts of things created, but is in deed a most single, and a most pure infinite self-being: yet doth it multiply the people, but so, as it doth in no wise sever 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, than the Father: And yet is the Deity neither divided, nor multiplied, when the Son is said to be God of God. And even as in substance he is the one and the self same with the Father, so is he in his person so distinguished from the Father, that he is, and remaineth in him still.  
7 The Father and the Son then, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the one of them in the other, or neither of them severed from the other by any distance of place: Yet is the Son more properly said to be in the father, than the father in the son, by reason of the dignity 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 appeareth, what we are to believe concerning the person of the Son: to wit, that in regard of his substance absolutely considered, he is that one only true God, unto whom do agree whatsoever may be attributed to the divine substance considered in itself, but in regard of the manner of his being, that is, in respect that he is the Son, or as far as he is personally considered, than we are to believe, that he is not of himself, but of the Father, yet coaeternall and coessential with the Father.  
9 We do condemn therefore the Tritheits, by whom, not only the persons (which also we grant) are numbered, but even the substance of the Godhead, (wherein also they place an inaequality) multiplied.  
In like sort, we condemn the SABELLIANES, who holding a contrary error, do not so much as number the persons, and in stead of the royal notions, whereby the persons are distinguished the one from the other, do bring in only a certain difference of their effects and names.  
We do also condemn the ARRIANS, who rob the Son, of his essential Godhead.  
And the EUNOMIANS, who have forged the inequality of the persons.  
Together with the followers of SAMOSATENUS, and SERVETUS: and all other fanatical spirits, who affirm the person of the Son, to have taken his beginning with his human nature, because (as they hold) before that time, either the word was not the Son, or was nothing else but a shape or a form conceived in God's mind, of the human nature that should afterward be borne, or was only predestinate and appointed to be, (but not being indeed) from all eternity, or else because they will have the flesh of Christ to be taken out of the substance of the Godhead, or (as some do now affirm) because all the proprieties of the Deity, were poured into the human nature, when the word was incarnate: or to be brief, by what other dotage soever they go about to obscure the coaeternall generation of the Son.  
Defended by JOHN HENRY SCHINTYER of Tigurine.   

THE FOURTH SORT OF PRINCIPLES, CONCERNING THE HOLY GHOST.  
HITHERTO CONCERNING, THE PERSONS of the Father, and the Son: it followeth now, that we speak of the holy Spirit.  
1 WHereas the word SPIRIT, is diversly taken in the scriptures, we in this doctrine, do understand by the holy spirit, the third person in Trinity.  
2 The holy Spirit is that Essential, and working power, who is essentially subsisting in the Father, and the Son, from whom (the whole Deity wherein also they do subsist, being communicated unto him after an unspeakable manner) though he proceedeth, or (if we may so speak) is as it were breathed, yet is he not at all separated in respect of this his proceeding, but is in regard of the manner of his being, distinguished from the persons of the Father, and the Son.  
And therefore he is not without cause reckoned, the third person in number, seeing in consideration of his being, he is referred unto the Father, and the son, yet not as unto two beginnings, but as unto one.  
3 The Deity thus communicated, by issuing and proceeding, is not multiplied in substance, seeing he is most simple and single: Whence it is that the holy Ghost in regard of his person, is, and ever hath been coessential, and coaeternall with the Father, and the son, and in regard of his substance, is that one only true God in himself: Whereupon also, the name of God, is sometimes personally attributed unto him.  
The holy Ghost is therefore to be worshipped, by the one and the same faith and invocation, that the Father and Son are.  
4 And although the works of the Trinnitie, which they call outward, or external, are unseparable, yet in the effecting of them, we are to observe a distinction, not only of the persons, but also of the personal actions.  
5 The proper, and the peculiar action of the holy Spirit, in all the works of the Deity, be they natural and ordinary, or else extraordinary; was and is to effect in his time and manner, those things which the father from all eternity hath decreed in his own wisdom, that is, in his Son, and the Son hath ordered and disposed to come to pass.  
6 Yet is not the holy spirit any instrumental cause, affording his help as a servant unto the Father or the Son, but working together with them, without any inferiority or inaequallitie.  
7 But the power and working of the holy spirit, is especially seen, in the planting and governing of the Church: In which particular respect, he is called the holy spirit: even because, that he who is most holy, doth stir up and nourish, all the holy motions that are in the elect. For he it is, by whose inspiration, all the holy prophets have spoken; it is he, that giveth ears to hear, and a heart to believe, who appointeth Pastors, and doth enable them with necessary gifts, who stirreth up the slothful, and being the true comforter indeed, doth comfort the afflicted soul: By whom those that are borne again of him, do cry Abba father, he also form the flesh of Christ in the womb of the virgin, and did most abundantly anoint his human nature: to conclude, it is he by whose strength we stand until we overcome.  
Wherefore, we do abhor and renounce the SABELLIANS who confound the people with the substance of the Godhead, the ARRIANS and the MACEDONIANS, who deny the holy Ghost to be coessential with the Father and the Son; the GRECIANS of later time, who affirm that he doth only proceed from the father; and those also, who by the holy Ghost, will have nothing else to be meant, save certain motions and inspirations only; together with those, who deny that he is to be invocated, by the one and the self-same faith with the Father and the Son: and to be brief; we detest all those, that any ways oppugn the Deity of the holy Ghost, either in his substance or person.  
Defended by JOHN JAMES COLER of Tygurine.   

THE FIFT SORT OF PRINCIPLES, CONCERNING THE ATTRIBUTES OF GOD IN GENERAL.  
HITHERTO WE HAVE SPOKEN OF GOD, both as far as we are able to attain unto, be the light of nature, & also, as he is laid before us in the holy Scriptures, to be three in person, and one in substance: now it followeth, that we entreat of his attributes, whereby in a sort, we are taught, what manner of God he is.  
1 ALthough there be no composition in God, nor yet any accidental quality, seeing he is a substance most single and every way one, yet to the end that according unto our capacity we might understand what a God he is, he himself in the scriptures is accustomed to attribute unto himself many things, as qualities.  
2 By attributes in this place then, we understand the essential proprieties of the Deity, which are attributed unto him in the scriptures.  
3 These things are so attributed unto him, that notwithstanding they place nothing in him that is compound, or divers from his substance, but look whatsoever they point him out to be, the very same he is in his own most simple substance.  
4 For, both these proprieties, and also their actions do in very deed, differ no whit from the substance of the Godhead: but only in some consideration we are to hold them divers both from the divine substance, and also the on from the other.  
5 Now these things are attributed unto the Deity, sometimes substantively, & somtims adjectively as they speak, that we may thereby know him to be a being that subsisteth indeed, and that he is such a one, not by participation and imperfectly, but of himself, and that most perfectly.  
6 Of attributes we make two kinds: the one is, of them which are so proper unto the Deity, that they can be in no sort communicated unto creatures, neither have they any other respect unto creatures, save that by them, the Deity is distinguished from creatures; of this kind are, eternity, simpleness, unmeasurableness, omnipotency.  
7 The other kind is of those, who although simply, and as far as they are in the Deity, they cannot be communicated; yet creatures may be partakers of them, not properly, but by analogy, and a kind of agreement, and that not essentially, but in regard of quality, and but in part neither: such are wisdom, goodness, and the rest of that kind.  
Therefore OSIANDER erred grossly, who taught that the essential righteousness of God, was communicated unto us, and at this day their error is intolerable, who recalling back again the blasphemy of EUTYCHES, hold that all the proprieties of the Deity, were powered by personal union, into the flesh, which the Son of God took upon him.  
8 For whatsoever is not the divine essence, thereunto the essential attributes of the Deity cannot be communicated.  
9 The actions furthermore, which we said to be also attributes of the Deity, we divide both into those which they call remaining, because they do so continue in the Deity that worketh, as they bring forth no work out of the doer, of which sort are providence and predestination: and also into those which may be termed passing, that is, those which leave some work out of the doer, or do infer a suffering unto some thing, as are creation and redemption.  
10 As for the attributes, which have their names from the effects proceeding from God upon the creatures, though they seem to have had their beginning in time, as where God is called the Creator, redeemer, etc. yet we deny, that either they put any change in God, or do agree unto him by way of accident.  
Defended by JOHN CASTOL of Geneva.   

THE sixth SORT OF PRINCIPLES CONCERNING THE OMNIPOTENCY OF God.  
THE ATTRIBUTES OF GOD IN General have been dealt with: now some of them in special are to be handled.  
1 THe omnipotency of God, is that very immeasurable and infinite essence of God, which is communicable unto no creature; always doing, never suffering; and which cannot decist to be that which it is.  
2 This being in deed but one, may yet in diverse considerations, be said to be manifold.  
3 For the omnipotency is one way considered, when we speak of it, as God doth always work in himself, & it is another way regarded, in respect that God worketh out of himself, and can work innumerable things, if it pleaseth him.  
4 For we hold, that God is omnipotent, in as much as, besides that, he is able to do whatsoever he will; he can both will and do innumerable things, which he will never, either will or do.  
We do therefore condemn them, who say, that God is for no other cause omnipotent, but in as much, as he can without exception, work whatsoever can be, either spoken or imagined. And we do dislike of them, who think, that God is in that respect, only called omnipotent, because he can do only whatsoever he will: For his power is in itself infinite, whereas his will is as it were, bounded, within the very act of will.  
5 Now we hold, that God cannot do any of these things, which either are repugnant unto his personal proprieties, (as that the Father cannot be begotten, neither the Son begotten) or are contrary unto his essence, as to be finite; or which imply a contradiction, of which sort, it is to make, that a body shall be truly natural, and yet, neither to have quantity, nor to be contained in any place. Briefly we deny, that God can do any thing, which if they were done, might show him to have defects and weakness in him, as to die, to lie, to sin, etc.  
6 And as by faith, we believe according unto the Scriptures, and the Creeds appointed in the church, that God only is omnipotent, so we do profess and publish the same with our mouth.  
7 For it is no less repugnant unto his nature, that there should be many omnipotents, then that there should be many Gods.  
Whence it is, that Christian Religion, doth not acknowledge in God distinct into three persons, three omnipotents, but one omnipotent.  
Now concerning the human nature of Christ, although it be united unto the divine, in the person of the Son, who is but one, yet as it is not therefore made God, so is it not properly made omnipotent: but it retained even it own infirmities, before it was glorified, wherein it might suffer and die for us, and now being glorified, although it be free from all infirmities and glorious; yet is it not in itself made omnipotent.  
Defended by WILLIAM MOINES of Niverse.   

THE SEVENTH SORT OF PRINCIPLES CONCERNING THE KNOWLEDGE THAT IS IN God.  
I Unto the treatise of God's omnipotency, is to be joined the declaration of the knowledge that is in him, being a doctrine very necessary; to the end, that the true God may be severed from the false: and that from it we may take counsel and consolation.  
TWO Now, this science or knowledge is considered, both in itself simply, when the question is what, and of what sort it is: and also in respect of the things that it doth know.  
III By this knowledge, we mean an absolute, and a most clear knowledge in God, both of himself, and of all things created: whereby he doth not only know, all things to be: but also the reason, why they are so. And this knowledge is different, from all the sight that men and Angels have: not by comparison, that it is greater, and theirs lesser: but altogether in the whole nature of it. The which difference we discern by these notes.  

1 That this knowledge is essential, and even the understanding essence of God.  
2 That it ariseth not from the outward senses, or from the notions that the understanding doth apprehend: by reasoning, by joining things together, and by dividing, or yet from the report of any other: no, not from the knowledge of principles, and causes that are of themselves form in the understanding.  
3 That it is neither any habit nor action, nor any thing different from that very thing that doth understand: that is, from the essence of God, seeing it is most simple.  
4 That it understandeth all things at once.  
5 That it is most certain.  
6 That it is always the same.   
IIII Now in respect of the things that it doth know; we affirm, that God doth know all things by himself, & of himself: 

1 Himself, properly and most fully.  
2 All things past, present, and to come; even those things that are casual.  
3 Yea, and such things as neither are, nor ever shallbe.  
4 Even evil things.  
5 Yea infinite.  
6 And even all the motions of the will, and their issues.  
7 And not only by a general knowledge of general things, but even by a most exact and perfect of every particular.    
V This knowledge, which in respect of things to come, is called prescience, or foreknowledge; is not the cause of the existence of things: although there is nothing to come to pass, which God did not foreknow that it should come.  
VI This knowledge either in whole, or in part, can no creature be capable off,  
Defended by JOHN FLORIDUS of Angieu.   

THE EIGHT SORT OF PRINCIPLES, CONCERNING THE WILL OF God.  
1 THe discourse concerning Gods will, which is most of all to be sought into for our salvation, followeth that which is concerning his knowledge.  
2 By the word WILL, in God, we understand, both the divine essence, which doth embrace and delight in that chief and sovereign good which it hath in itself, and also in respect of the things that God will have done; we mean the very action of will.  
3 And in this latter regard, it is also considered two manner of ways: either as it is a decree certain, and known only unto God, which we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
His unchangeable purpose.  or else as far, as he is made known unto men, either by commanding, or forbidding in the divine scriptures, and specially in his law, or otherwise by permitting, and working in the creatures.  
4 For although the essence of God, and therefore also his will be most simple; yet we deny not the same to be manifold, both in respect of the things which, and of the manner how it willeth those things to be.  
5 But look how that unchangeable decree of his, is such, as it cannot but be done, will we, nill we; even so, that will of his, which the Moral law doth lay open, is not always fulfilled: for the reprobate do purposely repugn the same, and the elect, by reason of the corruption of their nature, (which with grief they acknowledge) cannot fully obey it.  
6 Further, seeing there is nothing either greater or higher than God, we account it unlawful, to seek any cause of his will, either out of him, or above him, and so we hold his goodness to be the cause of all things, that he will have done.  
Whereupon we do justly condemn the old PELLAGIANS, and the half PELLAGIANS of our age, to wit, the Papists; who babble, that God was moved to decree what should be the end of reasonable creatures, by the foreknowledge he had, either of their faith, or of their works.  
7 Those things which God willeth concerning himself, he cannot but will them: but as for such things as he willeth concerning others; them he willeth freely: yet so, as some of them do necessarily come to pass and work: others, as it falleth out, of their own accord.  
And seeing it is the cause of all things, we believe, that both good and evil, do come to pass at the appointment thereof, in such sort, as whereas God is most good; so his will is most upright, and the rule of all justice, so as it can not command any thing that is evil.  
Now although in Christ God and man, there be a double will; his divine will is yet so immutable, as it cannot will any new thing; but whatsoever it willeth, the same it willed from eternity; neither doth it repent him of any thing he hath done, seeing he is God indeed, and from all eternity.  
Defended by FRANCIS BYF●ETIVS of Langres.   

THE NINTH SORT OF PRINCIPLES, CONCERNING THE GOODNESS, FAVOR, LOVE, AND MERCY OF God.  
THe goodness of God, we call that essential propriety of his, whereby he is good in himself, and bountiful towards all his creatures.  
2 God is so exceedingly good, that from him can proceed nothing but good.  
Whence it is, that evil is directly repugnant unto his nature, much less, can he be thought to be the author of evil.  
3 And although a proof of God's goodness, be powered upon every creature, general and particular: yet he doth not in the same measure, communicate the same unto all of them.  
4 Now, whereas this goodness turneth unto the destruction of the wicked, the fault is their own; and that because they do either not embrace the same, with a sure confidence, or else do contemptuously refuse it.  
5 The word Grace or favour, which is taken in diverse sens, doth in this place signify the free favour of God, which is only peculiar unto the elect, which doth not only frame our will, being freed from corruption, to will & to do that which is good, but also doth continually uphold the same, which otherwise would fall to decay of itself, unless that supplying grace, did make the first grace to be of efficacy and force.  
6 This grace is neither from nature, as the PELLAGIANES did falsely judge, neither yet is it any habit infused in us: neither doth it become ours by any other means, then as far as we apprehend the same by true faith in Christ.  
This ground being laid, we affirm, that grace and merits of work, can in no wise stand together.  
7 The love that is in God, is no passion arising of some good that it aprehendeth, but it is the very simple essence of God, who is graciously affected towards his creatures, and blesseth them as he thinketh good.  
8 But the cause of that love of his, is not in the creatures, as though they were such, as could allure God to love them, but it is rather in God, who of himself is good, and poureth goodness upon his creatures.  
9 In like sort, God is called merciful; not because he is subject unto any perturbation, but in as much as he repelleth misery from those whom he loveth.  
And although amongst men, mercy seemeth to be opposed unto judgement, as a thing that can not stand with it, yet in God, these two do very well agree, seeing mercy is not contrary unto judgement; but justice being as it were subdued by mercy; doth in respect of us, seem to give place unto mercy.  
Defended by DOMINICUS BAYDIUS a flemming.   

THE SECOND SORT OF PRINCIPLES CONCERNING GOD'S PROVIDENCE.  
I GOds providence we make to be, that eternal way and manner, whereby God doth conserve, govern and direct unto their certain ends, the things which he hath wonderfully created: So that the said providence uncessantly working, by a perpetual and an immutable disposition and administration of all things, neither fainting, nor wearying, and being of itself immutable, doth move all things that have being.  
TWO For God doth so respect all creatures in general, as he doth provide for them all in special, even unto the meanest particular, which he careth for, cherisheth and governeth, every where laying before us in them, his wisdom, goodness, and power: So that all things, both in heaven and earth, are so brought to pass at his appointment; as he always doth apply his hand unto them, until that which he hath most wisely purposed, be most powerfully finished.  
III As he alone doth ordain all things; so he alone doth work all things; though not always without second causes, which he so useth; as he doth not idly impose upon them the burden of effecting, that which he hath once decreed, (as many things are done in the names of Kings and Princes, and said to be wrought at their commandment, which yet, because they are done by other officers, they scant know, either how, or by what means they are brought to pass) but doth uncessauntlie, without any discontinuance, work & bring to pass, by a determinate appointment, & unto their right ends; all things, even the least matters: doing justly, even when he useth most evil instruments; to be short, he continually worketh all in all things.  

1 Wherefore, we do condemn all ungodly Epicures, who dream of a certain idle and dainty GOD, that neither regardeth his own, nor yet other men's affairs: who also think, that all things are turned and rolled by the blind power of Fortune; and do account the aeternal punishments of the wicked, and those blessed joys, afrer this miserable life, for no better, than toys and fables.  
2 We detest those Sacrilegious men also, who make a subalternal or second providence, that is; do attribute unto the true God a general kind of providence, whereas they ascribe unto Saints or false Gods, a more special: whence it came, that blind gentilism did fain certain lieutenant Gods.  
3 Those also, who feign a linking together of causes, & that there is a fatal destiny of things.  
4 Those that affirm heavenly affairs, to be governed by God; and earthly things to be disposed, by the virtue, influence, and constellations of the Stars.  
5 Those, who make God's providence, to be only a bare knowledge of things, for they divide between God & men, whereas they will have men and their affairs to be guided by the power, but not by the appointment of God.   
IIII Now, though nothing can be done, but by the decree of God, which can never be deceived; yet second causes do work according unto their own nature: & therefore, although the minds & the wills of all men, do bend themselves thither; wheresoever the Lord, as it were, the ship-master doth move them; yet is it our own fault, that we do evil, and so the cause and the matter of our destruction is in ourselves, so that the authors of wickedness, are unexcusable.  
V God's providence therefore, being absent from nothing that is done, but uprightly governing, ruling, moving, and conveying, whereto it listeth, the judgements, wills, endeavours, enterprises, and actions of all men, both good and bad; and further sending upon us, by his most wise and just counsel, (though we often cannot see it) whatsoever befalleth us in this life, be they prosperity or adversity, can by no means be frustrated, of the effects which it hath purposed.  
Defended by JOHN CORNELIUS, of provence in France.   

THE ELEVENTH SORT OF PRINCIPLES CONCERNING GOD'S ETERNAL PREDESTINATION.  
NOW THAT WE HAVE SPOKEN OF GOD'S Providence: it followeth that we deal of predestination.  
1 FIrst in general, predestination is that eternal and immovable decree of GOD, whereby, as it pleased his Majesty; he hath decreed all things, both universally and particularly; and also doth effect them by the causes created in like sort, & appointed by him, as he thought good to the laying open of his own glory.  
2 secondly, applying this decree in special unto mankind. We call predestination, that aeternal decree (such as we have already spoken of:) whereby, he hath immutably purposed from all eternity, by saving some in his great mercy, and by damning others in his most just severity, to manifest himself, what he is indeed by his effects; namely, that he is most merciful and most just.  
3 Among those second causes, as far as they concern mankind; whom properly this discourse respecteth; we are to consider two, uz. the understanding, and the will, as the spring of the actions of men.  
4 It behoved God, being in time to execute the purpose of this aeternal predestination, otherwise he should be the author of sin (which cannot be) to create man good; that is, such, as both the judgement of his understanding, could well and uprightly see into the things laid before him, and uprightly judge of them, and also the desire of his will should be just, and every way even.  
5 It behoved also, that this man should be endued with a free and a voluntary power, to move himself, to the end, that this power should be a forcible and a selfe-mooving beginning of the actions of man.  
6 It behoved this man also to have ability, if he would, to fall from this uprightness and goodness, that a way might be opened, both unto the mercy, and the justice of God.  
7 It is so far then, that God bereaved our first Parents of the liberty of humane will, & the voluntary inclination to be carried both ways, 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 aeternal purpose of God, doth impose no other necessity upon the events, which he hath determined, than such as he will have second causes, to be moved according unto their own nature: whence it followeth, that it doth not take away the contingency or voluntariness of man's will, as shall be discussed more fully, God willing, in the discourse concerning the nature of man.  
9 Those two therefore, who were the first of all mankind, although in regard of that which was to come to pass, they fell not without the unchangeable 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 willingly, and altogether by a voluntary inward motion; both in respect of the understanding, who blinded, and of the will who depraved itself.  
10 Therefore, we do retain these Scholastical distinctions of necessity and compulsion, of natural and voluntary, of absolute and conditional, of enforced and ensuing necessity, as true and profitable.  
11 This fall brought with it, that which was conveyed unto all men, as GOD had threatened; to wit, the bondage of darkness in the whole mind, & of rebellion against God, in the whole will of man.  
12 And although, the liberty of making choice between good and evil; but not between evil and evil, be now altogether lost, yet there remain still, both in the understanding, and also in the will, though servants unto sin, certain voluntary motions.  
13 Out of this bondage, God, who is bound unto no man, doth, when he thinketh good, call & enlighten those whom according unto his aeternal foreappointed election in Christ, it pleased him of his mere mercy, to choose, and having bestowed faith upon them, and regenerated them, he freely justifieth them in the same Christ; meaning one day to lay open, in them being glorified, the great glory of his great and unspeakable mercy.  
14 We do condemn therefore all those, who appoint the foresight and foreknowledge, either of faith or works, as a pre-existent or foregoing cause of election, which was foreordained from eternity: neither do we teach, that any man was elected; because he should either believe, or do well; but contrariwise, that they therefore are endued with faith, who do believe; and that they labour to do well, who are careful of good works; because that God of his mere free goodness, did appoint them unto salvation; and therefore to have faith in Christ, and the true fruits of faith.  
15 The certainty of this Election, is not to be fetched from that aeternal decree, known only unto God; nor yet from a general calling, but from the gifts inhaerent in us, and the effects proper unto the elect; that is, from the good motions of the understanding and the will, we must fetch the gift of true regeneration, peculiar only unto the elect; and from Regeneration, we must gather that unrepentant gift of imputed righteousness: From hence again, by our effectual calling, we must arise to the full assurance of faith, and the testimony of the Spirit of adoption in us, and from thence last of all; we are by little and little, to climb higher & higher, unto the full assurance of our free aeternal predestination in Christ, which is joined with continual prayer, hearing of God's word, and perseverance in well doing.  
16 Now all those, whom it pleaseth the same GOD, who is debtor unto no man, in justice to leave in their own corruption; either altogether not called, or called; but without the opening of the heart, and worthily to deliver up unto Satan, and their own concupiscence; being such also, as wilfully and willingly harden themselves; will he one day, according unto his aeternal predestination, adjudge together with Satan unto aeternal punishments, laying open in their just destruction, the glory of his great and most just hatred against evil.  
17 The manifesting of this decree of Reprobation, is to be left unto God, unless it be apparent in any, that they have sinned against the holy Ghost, as in times past, it was with JULIAN the Apostata. The cause, why we are not to determine of Rebrobation, from the effects of Satan and our corruption (that sin against the holy Ghost only excepted) as we are to gather our Election from the working of the holy Spirit in us, is this: Even because it hath pleased our merciful GOD, to show that some, yea of the greatest sinners, at their very last gasp, were of the number of his elect, by bestowing forgiveness of sins upon them by his extraordinary favour, as it fell out with the thief that hung upon the Cross.  
18 Those therefore, who hold on the way of destruction, are so to be told of their duty, as leaving unto God the secrets of his judgements, we are not to despair of any man's salvation. For it is a true consequence indeed to say; I believe, as it appeareth by the effects: therefore I am elected and appointed unto salvation: But it is no necessary consequent to say: I do not believe, and I tread the path of destruction, therefore I am a reprobate, and appointed to damnation. For he that believeth not to day, may be endued with faith to morrow. But thus rather we are to make a true conclusion. I do neither believe the Gospel, nor labour to believe, but continue in the way of destruction. Wherefore, except I betake me unto an other course, I shall perish. And therefore I will enter unto an other way, which God layeth before me. And these are the cogitations, which all pastors are bound by duty with great care to lay before their wandering sheep.  
19 God therefore in appointing some of free-gift unto salvation, and others unto just condemnation; is neither author of sin, nor respecter of persons: but thereby showeth 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 GOD'S PROVIdence and predestination: now we are to entreat of the works of God, (whereby he doth as it were make himself visible unto us,) that is, concerning the creation of all things, and their distinction.  
1 Creation is the external work of God, foreknown and decreed by him of his unspeakable goodness from eternity: whereby, unto the glory of his Name, he did create of nothing, all things that are without him: that is; all things that have a substance different from his essence.  
2 The alone sovereign cause therefore of the world, and all things that have being therein, is God: who made all things, not after the manner of men, but without all labour: and also without the work, help, and service of any other, but by his word alone; that is, by his Son, through the power of the holy Ghost. For the works of the Trinity, are unseparable.  
3 Neither did he frame all those things of any forebeing stuff or matter, but even of nothing; that is, from that which was not, by his word alone he gave being, unto all things that are.  
Those Philosophers therefore do err, who held, that the world was aeternal; and those also who deemed it, to have been made and form of moats by chance, together with these who taught, this visible world to have been framed by some other then by God. In which error was CERINTHUS, CARPOCRATES, the ARCHONTIANES', and others, who attributed the work of the creation, only unto certain virtues and powers.  
4 The chief end of the creation is, that there should be some, who should enjoy the loving kindness of God, in the true taste thereof, and glorify his Majesty for ever.  
To this end were Angels and men created. A secondary end of the creation is, that all other creatures should together set forth the glory of God, and serve to the use 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 variety of things, proceedeth from the same wisdom of God, from whence their creation and government doth depend. For he worketh not according to the course of nature, but doth whatsoever he will, above all nature, most freely and voluntarily. Yet, in that inequality of things, there appeareth greatest equality: yea, & the diversity of things, appear to be but one, in respect that whatsoever he hath created, are referred unto that general kind of the being of things, which is but one.  
6 The essential division of things, is from their matter and their form: in which respect, some things are visible, as all simple & mixed bodies, either without life and breath, or enjoying both: Some also are invisible; as Angels, & the souls of men, whose effects are manifest; though both their Material and Formal causes, as also other circumstances of the time and place, wherein they were created, be obscure, and in some sort unknown unto us.  
7 Now all these things, which God created, could not but be good, seeing he himself is most good; for they were created of him exceedingly good, and most pure without all corruption; having nothing in them, which did not declare the omnipotency, and the exceeding goodness of the Creator. In this original integrity, men and evil Angels, might have still continued, if they had would; and men might have conveyed the same unto their posterity: In stead whereof; God, for the sin of man, did curse the inferior Creatures, which he had created for man's sake.  
8 As concerning Evil: it is not any thing created or having being, but only signifieth the mere absence of the good, that aught to be present; neither is it in the subjects as an accident, but as Privation opposite unto good; rather expelling the same, then having being in itself.  
9 And although it doth mar that, which otherwise is good in itself; yet is it by accident, the cause of good: That the degrees of things created may appear, which have their state, according as they have the greater, or less good in them. So unto the good of all things in general, Evil seemed to be in some sort necessary. And so AUGUSTINE saith; that God was the Author of good, and the ordainer of evil.  
10 Now, seeing that Evil is not any thing, that hath being in nature: it followeth, that there can be no extreme sovereign Evil, save only as far as evil is altogether departed from that, which is the chief, and the sovereign good, which only is God alone, blessed and mighty above all.  
We do therefore condemn, the MARCIONITES, the MANICHAEES and others; who have taught, that there was two beginnings, the one contrary unto the other; that is, two Gods, the one good, of whom the invisible, spiritual, and good Creatures have had their beginning. The other evil; from whence all visible, corporal, and corrupt things have issued: whereas indeed all things are good, in regard of their being, and the evil that is in them, hath proceeded from the corruption and defect of their being.  
Defended by JOHN HENRY SWYTZER, of Tygurine.   

PRINCIPLES CONCERNING GOOD AND EVIL SPIRITS. XIII.  
CONCERNING THE CREATION OF ALL things in general, we have already spoken: now it followeth, that we deal of the things created in particular, and first of spiritual substances, as being the Creatures, that draw nearest unto the nature of God.  
1 Spirit's then are substances, created of nothing without bodies, and invisible; yet finite in regard of the propriety of their nature; good indeed, but so, as they were created by God, of a changeable goodness. Of this sort, are those which we call Angels, and the souls of men.  
2 All Angels were at the first created good, and endued with an understanding of most surpassing excellency; and being of nature most simple next unto God; they were all at once created in the beginning, & not to take increase by any propagation.  
3 The name of Angels, is attributed to those Spirits, to declare their office; namely, that they are, as it were, the messengers and officers of God; especially those of them, that continued in the truth: of whom we will speak in the first place.  
4 The names of those, do partly show the excellency of their nature, as when they are called, SERAPHIM and CHERUBIM, and partly declare, the dignity of their service whereunto they are sent; of which sort, are the names of MICHAEL, GABRIEL, RAPHAEL, spoken of in the Scriptures.  
The like names of Angels, mentioned in the books of CABALISTS and PAGANS, we hold to be counterfeit.  
5 And as for the disputation concerning their degrees, that of all other things is most vain, and so is the question concerning the time of their creation: seeing that the lord hath not opened this mystery unto us.  
6 Of these Angels, some thorough God's grace, have continued in the truth, that is, in that blessed and permanent state wherein they were created, attending as diligent servants upon God, that they might be ready, to execute his commandments, both for the furthering of the salvation of the Saints, & also for the execution of the just judgements of God.  
7 In the performing of these commandments, they have often times appeared truly visible, and palpable, by taking upon them the shape of a man, or some other form, being for a set time, clad with true bodies, to bring to pass bodily actions: It being the will of God, that they should thus far frame themselves unto the capacity of men. But whence they took these bodies, and whether they fashioned them unto themselves, with all such like points as are laid up only in the secret counsel of God; we hold it unlawful for us to search.  
8 Now the rest of the Angels, the number whereof, are also exceedingly many, wilfully and willingly changing themselves, and departing from the truth, he being their guide and Captain, as it were, who is peculiarly named Satan, (that is, the adversary of God) and the Devil, are by the just judgement of God, of those that were most good become most evil; but not bereaved of understanding and judgement: Wherefore also they are called by a Greek name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, endued with knowledge. And for this their sin, they are justly adjudged by the Lord, unto aeternal torment, without any hope of mercy.  
9 And although, these wicked Angels, do with all their might, resist God; yet are they wholly subject unto his government and power; the Lord using their wickedness and malice; partly, to chastise his own, and partly, to execute his judgementes against the enemies of his name; in such sort, as he turneth their wicked endeavours, and purposes, unto the clean contrary part, even unto the salvation of his children, and to his own glory.  
The Lord then in such sort, doth use them, as instruments (though evil) that are at his commandment, but so, as they can never be properly called the servants of God, because their work is always evil; although he bringeth his good work to pass by their means.  
10 These, as also their Prince, who from the beginning was a murderer, as far as in them lieth, do desire the destruction of men both body and soul.  
11 Their operations also are wonderful, when God giveth them power to hurt: In so much, that after a sort, they may seem to work miracles.  
12 But if we call those miracles, which are done against all order of nature, the Devils can work no such: no, nor yet any of the good Angels; Because, this is only the proper power of God, which can in no wise be communicated with any Creature. The miracles therefore, which seem to be wrought by Devils, are either mere delusions, or else, wrought by the secret operation of nature, (which is better known unto them, being evil Spirits, then to any men) and therefore, they have but the show of miracles.  
13 These evil Angels also, seem to foretell things to come: in which respect, they have long since, bewitched men, and depraved the true worship of God, as far as in them lay. But to speak properly; they cannot foretell any thing to come, because, this also is the peculiar work of God only.  
14 Now, how they are able to work in the hearts of men, and to stir up their thoughts, that is; whether they always do the same, by the means of some thing laid before man, or without any object, we think it to be a curious question, and it may be such, as men cannot dissolve. But our part is, that we be very careful to enarme ourselves against these temptations, with all our might, by continual prayers.  
15 But we affirm out of the word of God, that the devils are dispersed through all parts of the world, both above and beneath, doing all the evil they can, even until, that Satan and his Angels, together with all cursed reprobates be cast into hell, there to be tormented with eternal fire.  
We do therefore condemn the MANICHAES, and the PRISCILLIANISTS, who defended that the Devils were evil by nature, and created such at the first, by a certain evil God: the SADUCEES also, who together with that HERMES TRESMEGISTUS utterly denied that there were any angels: And ORIGEN likewise, who with PLATO affirmed, that those spiritual minds, as often as they offended, were fallen and thrust into bodies: APELLES the heretic also, who said, that the bodies which the Angels took upon them, were never created: and LACTANTIUS FIRMIANUS, who dreamt that Angels were not presently at the beginning of the world, appointed to guide and protect man: In sum, we condemn all those, who either make them coaeternall with God, or attribute unto them, the work of the Creation, as did SIMON MAGUS, CERINTHUS, SATURNINIUS, and CARPOCRATES.  
Defended by JOHN JAMES COLER of Tigurine.   

PRINCIPLES CONCERNING man.. XII.  
1 Sing that man is the most excellent of all the visible works of God: for whose cause next unto Gods, all other things were created: we hold it a matter belonging unto a Divine, to entreat of the nature of man..  
2 Man is neither the body, nor the soul, severally considered, but composed of both, that is, of soul and body joined together by a most strait, and most loving band.  
3 The truth of God's word doth witness, that there was but one man created at the first, who was to be the original of all other men. And so, all those that proceeded from him, should be tied together by a common bond of blood. We do then reject the opinion of such Philosophers, as have denied, one certain man to have had his beginning first of all other.  
4 The body of that first man, was form by God of the dust of the earth: that is, as we interpret it, of the four elements: that it should not be a grave of the soul, as PLATO thought, but a most excellent and a most meet instrument to perform the faculties of the mind.  
5 Now in respect that this body was made of qualities repugnant one to the other, it was mortal in the first creation of it, (for repugnancy or discord, is the author of dissolution:) yet by the appointment of God, it was made immortal, that it should be the habitation of the immortal soul: but after the entrance of sin into the world, it returned unto the former necessity of mortality.  
The PELAGIANS therefore do err, in holding that the bodies of men, were naturally subject unto death: and in attributing the cause of death, to be only the discord of the contrary qualities.  
Other points that belong unto the frame and beauty of man's body, we leave to be discussed by natural Philosophers and physicians. As also many things that they teach concerning the powers of the soul: because we think it meet that we contain ourselves within the bonds of divinity. And now we will speak of the essence of the soul.  
6 The essence of the soul can scarce be known: for it is not to be perceived by the instrument of any the senses of our bodies: yet by the faculties and operations of it, it doth in a sort open itself unto us. And therefore it is usually described and pointed out, after this plain manner.  
7 The soul of man is an essence, created according unto the image of God, infused into the body: that man consisting both of body and soul, should be capable to know and glorify God.  
8 The soul of man is properly & truly called a soul, for that faculty which is in beasts and plants, is by reason of the scarcity of words so called of the Latins. For seeing the same doth not subsist of itself, & that it is nothing else, but a power arising out of the properties of the matter & form; it scant retaineth the name of a being, much less deserveth to be called a soul.  
9 The soul of man is of a spiritual and not of a bodily nature, subsisting by itself: not unadvisedly made of moats, not a fire, or any other of the four elements, or yet any thing compact of the elements, not any number, not an harmony, not any faculty brought forth out of the matter: briefly, not any part, cut as it were, out of the Deity: but wisely created of nothing after a manner unknown unto us, by God who worketh most freely.  
10 Now although it hath a beginning, yet doth it remain immortal, not only because of it own substance, it is uncompounded, and void of all contrarieties and bodily accidents: but especially in as much as it is so created of God, that of itself, it can live, exist, and continue for ever. And it doth rather afford life unto the body, than derive it from the same. The which we do believe, in as much as it is proved unto us by the most sure testimonies of the holy scriptures, rather than because it is demonstrated by philosophical reasons.  
We condemn therefore, the MANICHAEES, GNOSTICKES, and PRISCILLIANISTS, who have said that the soul was of a double nature, whereof the one was from a good beginning, uz. a good God. The other from an evil. The SELEUCIANES, HERMINIANES, PROCLIANES, who held that the soul was not made by God, but by Angels. The LUCIFERIANES and TERTULLIANISTS, who were of opinion, that it was a bodily substance, and such as could fall off, or be shelled from the body, and remove from one body to an other. The arabians, and the NAZARITES who thought it mortal: the ORIGENISTS, who judged that all souls should aeternallye live in heaven, and the APOLLINARISTS, whose opinion was, that one soul was begotten of another.  
11 Neither is the soul of the same nature and sort, that the Angels are, as ORIGEN thought: who made only an accidental and not a substantial difference between Angels, and the souls of men. Now, that essential difference although it cannot be easily known, is yet in some sort perceived by this adjunct, uz. that Angels can not be ordinarily joined unto bodies, whereas the souls may. Now the soul is also not only the first mover of the body, but even the very chief and especial form of a man, whereby first of all and of itself, A man is that which he is, and for whose cause, the body is so framed as it is: to the end, that a most honourable lodging should be prepared for a most honourable guest.  
12 The souls of all men are not one as THEMISTIUS and the followers of AVERROIS thought, but of every particular man, there is a particular soul, which can (as naked and bare forms) consist and remain, when they are severed from the body, as in deed they do for a time, when as they being out of the body, do expect the aeternal and indissoluble conjunction, that they are to have with the same.  
13 And seeing that the form of every thing, doth not only make up the whole, but also every part thereof, and no part can effect the office thereof, except the form be present, and seeing when the same departeth, it ceaseth from doing: we do defend that common opinion out of AUGUSTINE, uz. that the soul is wholly in the whole, and wholly in every part. Although there be this diversity of the being of it in the whole and in the parts, as that it is first and of itself in the whole, whereas it is in the parts, but after a secondary manner.  
Defended by JOHN CASTOLL of Geneva.   

PRINCIPLES CONCERNING THE FACULTIES OF THE SOUL OF man.. XV.  
HAVING SET DOWN WHAT WE ARE to believe according unto the Scriptures, concerning the essence of the soul of man: now we are to entreat of the powers thereof.  
1 GOD alone is a most simple, and a most mere being. And therefore, although the essence of the soul be a spiritual and no bodily substance, yet it is endued with faculties agreeable unto the nature of it, which, by their own spiritual manner are inhaerent in the essence thereof, as in their subject.  
We do not therefore allow the opinion of the PERIPATETICS, who taught that the faculties of the soul, doth not differ from the essence of it in deed, but after a sort.  
2 And although the very essence and substance of the soul, doth 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 unto all other living creatures, aswell in regard of the substance of their bodies, as of their natural life, (though in a far more excellent state.) So it behoved, that that other part of his, should be endued with faculties meet for the preservation of the natural life of his said body, namely; with the faculties of nourishing, and the power of outward senses: whereof, whatsoever might be farther spoken, we leave unto Physicians and natural Philosophers.  
4 The other faculties are proper unto the soul of man, for the spiritual and immortal excellency whereof, it is also (and not only for the very essence of the soul) truly said to be created according to the image of God.  
5 Yet in as much as the soul, in bringing forth the effects of these proper qualities, doth use the instrument of the body, whereunto it is personally united: in this respect also, man (wholly considered but not in part) may be truly held to be created after the image of God.  
We do condemn therefore the dotage of the ANTHROPOMORPHITES, who placing the image of God in the very body of man, did therefore dream, that God was a bodily substance: as also the madness of OSIANDER, who referred the same unto the incarnation of the world.  
6 These faculties we hold to be two, the understanding, (which is also called the mind) and the will, or as sometimes they are called in the holy Scriptures, the spirit and the soul taken in a more narrow signification.  
7 This Image considered, these two faculties is expressed of PAUL, by the names of righteousness and true holiness, whereby he declareth the agreement which it had with the pattern, according unto which it was created: A wonderful light being powered into the faculty of understanding, whereby it was endued with a most clear knowledge (and such as was obscured by no darkness,) of the true God, and his divine will: And an inward force being engraffed into the will, whereby it was able to stir up itself by holy motions, without all show of resistance unto that end, for the which man was created: the body, to be short, being framed in a most wonderful decent sort, to yield obedience most readily, and without all wearisomeness unto the soul when it moved the same.  
8 Unto this agreeableness of man with God, and to the agreement and proportion that all the parts of man, had among themselves, was adjoined (as it were another shining brightness of the divine Majesty) the dominion of all the inferior creatures granted unto man: that by this means also, man might shine here beneath, as a precedent of the majesty and glory of God.  
9 To the execution of this government, there was given unto man, an exact knowledge (not gotten by labour and use, but naturally engraffed in him) both of the natures of all things, that he was to govern: and also of the best way to rule them. Whereunto of the contrary side, the good and right disposition and inclination, which all the creatures, that were under man's government had to obey man, was answerable: the which harmony and agreement of the whole world, MOSES doth express by the name of the goodness, that was in every creature.  
Defended by JOHN FLORIDES of Augiers.   

PRINCIPLES CONCERNING FREE-WILL. XVI.  
THE FACULTIES OF THE Understanding, and the will, are always accompanied with that power, which is commonly called Free-will: whereof we will now speak.  
1 FREE-WILL, which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the force of the word be strictly considered, is given neither to man nor Angel, nor yet shall ever be granted; but truly and absolutely doth agree unto God alone, for he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 Yet of this high and sovereign authority, there were certain lineaments shadowed in Angels and men, at their first creation, when as both the one and other were endued by the Lord with understanding & will, whereby they were made capable of knowledge and understanding.  
3 For man is not only stirred to desire by a natural & lively motion, but even according unto advise or election, which cannot be, without either the true, or the apparent knowledge of the thing it desireth.  
4 Such furthermore, was the state of the first man, before sin, that his understanding and will, did altogether agree with the will of God, and were wholly subject (which is the chiefest liberty) unto his commandment, without all resistance or strife that the affections had against the mind.  
5 At that time therefore, man was in deed the Lord of his own actions, that is, endued with free-will. Yet because he was mutable and changeable both ways, he did so incline from good to evil, that as AUGUSTINE saith, by sinning he lost both himself, and his liberty.  
6 Not that he was turned unto a stock, and so bereaved of judgement and will. For sin hath not utterly abolished nature, although it hath lamentably polluted the same: but such a liberty remaineth, as can will nothing, but what is evil, and that evilly, For whatsoever is done without faith, is sin.  
7 Now in things that are subject unto us, as many actions both natural and moral are: free choice is left unto man, that he can either will or not will, as he hath will either to speak or to hold his peace, to study or not study, and such like.  
8 But in supernatural things, as are to know God, to love him, and to obey his will as we ought, we are altogether weak, and blind, or rather dead as PAUL speaketh.  
We do condemn therefore the PELLAGIANS, who say that the force of will remaineth in us unblemished, and that sin may be avoided by the mere light of nature. And the PAPISTS also, who hold, that it is but blemished only.  
9 For we acknowledge as the Scripture teacheth, that we are now, our nature being corrupted, dead in sin, the children of wrath, and enemies unto God: and we say, that we cannot by our own strength prepare any way for us to come unto God, but that if we will come unto him, he must draw us.  
10 It must needs be therefore, that he must first regenerate us, and make us the sons of God, and new creatures. In which work, we are not co-workers with God, but merely such as stand still while he worketh, that we may be wrought upon, and reform by him, even as we were at the first created by him, without any help of ours.  
11 Now after regeneration, we are by faith drawn from death unto life, and to will is present with us, but so, as we are compassed about with many hindrances, by reason of the stings of sin and the flesh in us, which are not utterly done away: yet we begin to be co-workers with God, and we are so wrought upon, as we also do work: And we shall then wholly obey him, and stick unto him, even when our full restitution being wrought, we shall enjoy that blessed and heavenly life.  
12. The discourse concerning voluntary, changeable, and immutable things, we thought meet to be severed from the question of Free-will, and placed in the doctrine of God's providence.  
Defended by FRANCES BVEFETIUS of Angiers.   

PRINCIPLES CONCERNING SIN. XVII.  
1 THe estate whereunto, both ADAM and all his posterity did fall; is contrary unto that integrity wherein he was created at the first.  
2 For whereas the nature of man was then such, as he could have lived, according unto the upright and aeternal law, (which is nothing else, but the will of God:) Sin hath brought him now to that pass, that he doth of a set purpose disobey the same.  
3 Sin is not a bare want or privation of good, but a swerving from the will of God.  
4 And we think, that it may be thus fitly defined: Namely, that it is, whatsoever is against the law and will of God.  
5 For the force of sin, doth not depend upon the breach of some humane constitution; but upon the transgression of Gods will only.  
And therefore, the definition of the Philosophers, is most unperfect, who account sin to be that only, which is repugnant unto reason. For reason itself, can do nothing else, but go astray until it be lightened by the light of God. The Libertines also are to be condemned, who make that only to be sin, which a mans own conscience thinketh to be sinful.  
6 The seat or subject of sin, is the very soul itself, that is, the reason and the will. For the former of these, being ignorant of that which it should know, or else ruling amiss, as well in commanding, as in forbidding, hath sin cleaving unto it. And the latter, either when it willeth amiss, that which it ought not to will, or when it willeth not that which it ought to be desirous of, sinneth: The body is only the instrument of the soul in sinning.  
7 Some of the causes of sin, are inward; as the will, (which before sin came, was in ADAM only mutable; But after sin, as well in him as in his posterity, was both mutable and corrupt.) Some outward, as the Devil, and the diverse objects, that are laid before us.  
8 But as concerning the Lord, he in no wise can be thought the Author of sin, who is so far from turning men from himself, that he rather seeketh to convert all men unto himself, as unto the only true and perfect end: Yet he is said to make them, to do that which is sinful, when he doth not restrain them from sinning, the which whole work, is only to be ascribed unto his wisdom and justice.  
We do condemn then the MANICHAEES, the VELENTINIANS, the SELEUTIANS, etc. who affirmed, that sin proceedeth from God.  
9 The effect and wages of sin is death, and that eternally; because it is committed against him, who is aeternal and infinite.  
That distinction of sin then into mortal and venial, is improper; save only in the diverse respects of the elect and the reprobate. For unto the elect, all sins are venial through Christ: But unto the reprobates, there are no sins but they are mortal. And it is manifest, that the PELAGIANS do err, when they say, that death is natural unto the body.  
10 Yet for all this, we think not all sins to be equal, in that sense that the Stoics did: But we acknowledge certain degrees in them, according unto the diversity of their objects and circumstances; yet the original corruption and guilt is alike equal in all men: Seeing all men are alike, the sinful sins of sinful ADAM.  
Defended by STEPHEN BLOIUS of Augiers.   

PRINCIPLES CONCERNING THE DIVISION OF SIN. XVIII.  
SING WE HAVE SPOKEN OF SIN in general: now we will deal with the same in special.  
1 THe principal sorts of sins are named two, uz. Original and Actual; 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 Original sin, is sometimes called absolutely sin: Otherwhile flesh; old and first ADAM, the sin of nature, concupiscence, the lusts of the flesh, the law of the members, the heart of man, etc.  
3 And it may be thus fitly defined; namely, an infection derived from ADAM unto all mankind.  
4 The subject whereunto it cleaveth, is not only the body, but even the soul also. For whole man, every part of him is altogether corrupted, and the powers and actions, as well the superior, as the inferior, both of body and soul are polluted: whence it cometh, that in the affection and will, all things are depraved and perverted, and in the reason itself, there is nothing but blindness, the ignorance and hatred of God.  
5 Now, although the soul which is not taken from Adam, but immediately created by God, may seem to be void of this infection; and that it seemeth not meet, that the sins of the Fathers should be punished in the Children: yet seeing ADAM is considered, not only as some particular man; but as the beginning, whence all mankind did issue, in whom also were all the gifts, that were to be bestowed upon the whole offspring; he by his sin lost them, both to himself, and unto all men, that proceed from him; who are now, in that only respect that they are and do resemble the image of ADAM, hateful unto God.  
We do condemn therefore, the PELLAGIANS, who held, that men were sinners, not by birth, but only by imitation.  
6 In all men, (Christ only excepted) there is the same original sin, and it hath spread itself alike upon all men: Neither are there any diverse sorts of original sins.  
The Papists then do err, who do except others besides Christ, from original sin, as the virgin Mary.  
7 There are two effects of original sin: the guilt or the offence, whereby all men (even infants, which yet have committed no actual sin) are made subject unto God's wrath, and both deaths; and also the want and privation of original righteousness, and the inclination unto all sorts of wickedness.  
Therefore, the scripture teacheth, that all men must be born again; even infants and all, unto whom for this cause, we do rightly maintain against the ANABAPTISTS, that the sign of Regeneration is to be administered: Although we make no question; but that the relics of corruption doth still remain, and is not utterly taken away; after Baptism, whatsoever the Papists say to the contrary.  
8 Actual sin is, when the law of GOD is broken in deed: and that is two manner of ways; either when as that which God commandeth is omitted, or that which he forbiddeth is committed. Whence those two sorts of sins, uz. omitted and committed, sprang up in the Schools. The first whereof, ariseth, in that we are unmeet to do well: The latter, in that we are prone unto every evil.  
9 There are other distinctions of actual sin. 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 unto the soul only; others unto the body also.  
Unto the first sort, of the latter division, do appertain all inordinate motions, whatsoever they are; and even all the evil cogitations, even the beginnings of them before they be fully framed, and though the will doth not assent unto them: and those in like sort, that the will (which especially maketh the form and giveth being unto sin) doth allow and strengthen: Unto the latter member, are all those referred, which are brought unto action, by the outward service of some part of the body.  
The Papists therefore do err, in denying concupiscence, and those first inordinate motions to be sins; most absurdly affirming, that concupiscence is given to man, to the end, that wrestling with it, he should be more and more whetted on, to embrace virtue, and so should bind God so much the more unto him, by his merit.  
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 have the felicity of man to consist, in that first estate wherein he was created (for then had his felicity been earthly, and in some sort, subject unto change) but he placed it in a more firm and a more excellent estate, whereby he might live a heavenly life, and such, as from the which, he could in no wise fall.  
2 Now, that man might be brought unto that perfect estate, he fell by his own fault; yet not without the providence of GOD, and so was made subject unto the death, both of his soul and body: to the end, that being delivered from sin and death, he might pass unto a better life, and so might become a most certain precedent of the justice and mercy of God.  
3 Our restoring again, consisteth in that, that we should be freed from sin and death, and also from all the effects of both, and should be preferred unto the dignity of that righteousness and that immortal life, which is far more excellent and permanent.  
4 Our delivery from sin, is wrought by the abolishing of sin, which is done two manner of ways. First, by taking away, both the guilt and punishment thereof, by the mercy of God. Secondly, by the regeneration of a new life, which is opposed unto the corruption of nature, and by the which, Sanctification is so begun in this life, as it shall be fully perfected in the next.  
5 Our delivery from death is, when as we are assured, that God is not angry with us; yea, and do hope, and also feel him so appeased towards us, that we know ourselves to be safe from the aeternal destruction of body and soul, and from all other miseries.  
6 These, and all other gifts which God bestoweth upon the elect, are given unto us in Christ jesus only. Now that we may be truly partakers of them, there are two things to be considered: namely, his person, and his office.  
7 The person of jesus Christ, is the Son of God, who hath personally united unto himself, the humane nature, which he took of the seed of DAVID: For he who is God from all eternity, began to be man, when he was conceived by the holy Ghost, and incarnate: that from the very moment of his conception, he should continue for ever true God and true man.  
8 Now although this work of the restitution, as well as of the Creation, doth agree unto the whole Trinity; yet the several persons are distinguished. For the Father sent the Son, the holy Ghost did incarnate him, and the Son made himself of no reputation.  
We condemn therefore, the CERINTHIANS, EBEONITS PHOTIMIANS, SAMOSATENIANS, ARTEMONIANS, and SERVETIANS, who affirmed Christ to be but a bare man: The ARRIANS, EUNOMIANS, BONOSIANS, and ORIGENISTS, who held him to be a God that was created, and that he was the Son, not by nature, but by grace and adoption: The MARCIONITS, and the VALENTINIANS, who denied him to be true man: The APOLLINARISTS, who denied him to be endued with a true soul, and would have his divinity to serve instead thereof: To be short; we detest all those, that do any ways, either directly, or indirectly, withstand the purity of the foresaid doctrine.  
Defended by WILLIAM MOGNES' of Niue●se.   

PRINCIPLES CONCERNING THE PERSONAL UNION OF THE TWO NATURES IN CHRIST. XX.  
UNTO THE FULL UNDERSTANDING of those things, which we have to believe concerning the person of Christ▪ it serveth to be needful, that we declare how it is, that he consisting of two natures, is yet but one subsisting person.  
1 THe second person of the Deity; namely, the word; did so nearly unite and appropriate unto himself the humane nature, that these two whole natures, & their proprieties united together, are but one subsisting person, jesus Christ, true God and man: Yet so, as the human nature doth subsist in the divine. Wherefore this union is called an hypostolical, or a personal union.  
2 In Christ therefore, there is not one Christ, and another Christ; that is, Christ God and Christ man: seeing the person is only one, but yet there is one thing, and another thing, that is, a divine and an humane nature, seeing the natures are divers.  
3 Now, although these two natures be inseparable; yet in very deed, they remain distinct, both in themselves, and also in their essential proprieties, and their actions: And therefore, the divine nature is severally, attributed unto the Deity, and is humane unto his humanity.  
4 Wherefore, neither of the natures severally considered in itself, can be said to be the other. For you cannot truly say, that the Deity of Christ, is his humanity; or that his humanity is his Deity.  
5 Neither can the essential proprieties of the one nature, be more attributed unto the other severally considered, than the one nature can be said to be the other. For this is no true assertion, to say, that the Deity was created, is finite; and contained within a place: Nor yet this; The humanity is without beginning, infinite, and immeasurable, or uncircumscribed in a place; or that it can be in many places at once, or every where, or yet any where indeed, any otherways, then as in a place.  
6 Yet as they are joined together, that is, in respect of the whole, wholly considered; the word is truly said to be this man, and this man to be the word; not that the one nature is transfused, or turned into the other; but because, these two natures are one only subsisting person, which the Schoolmen call the grace of union, or uniting grace.  
7 In like manner, although the essential properties of the one nature, be not transfused into the other; yet is the word said to be crucified and dead, not in itself, but in the nature that was assumed. In like sort, this man is said to be Eternal, Infinite, Immeasurable, and God himself; not in itself, but in the assuming nature, or the nature that took flesh.  
8 The manner of speaking, is called the communicating of properties, the which in respect of Christ, wholly considered; is Real; or both in name and in deed: but in consideration of the natures severally considered, it is verbal, or only in name.  
9 The Deity of Christ, borroweth nothing of the humanity which it assumed: Whereas on the other side, the humanity subsisting in the Deity, is perfected by it.  
10 Now the humanity of Christ, is fully endued with so great store of all qualities most excellent, (those only excepted, which are so essential in God, as they can be in no wise communicated with any creature; and by the pouring whereof, the humane nature should be swallowed up, and become the Godhead) as in dignity and glory, he doth far surmount all Creatures; as being inferior unto the Deity only: The which fullness of gifts, the Schoolmen call grace habitual, or fully possessed.  
11 Now this exceeding virtue and power, was powered by degrees upon the flesh that was assumed; not at the very moment of the uniting together of both natures; In as much, as it behoved Christ to take upon him such flesh, as was in deed subject to all our infirmities (sin excepted) until that he, having fulfilled whatsoever was necessary unto our salvation, had obtained a name above all names, the Godhead only excepted.  
We do abhor then, both the NESTORIANS, who divide the person; and the EUTYCHIANS, who either confounded the natures, or mingle their essential proprieties.  
12 The glorifying of the humanity of Christ, which is meant in the Christian belief, by ascending into Heaven, and sitting at the right hand of God, hath neither abolished the essence, nor the essential properties of a true body.  
Defended by STEPHEN BLOIUS of Angiers.   

PRINCIPLES CONCERNING THE OFFICE OF CHRIST. XXI.  
SING THAT WE HAVE DONE Already with the person of Christ, it followeth now that we deal with his office. For these two are to be considered in him.  
1 Mankind by reason of sin whereunto it wilfully fell, was altogether lost: in such sort as it could in no wise by it own strength escape eternal damnation.  
2 But God, to the end that he might afford a most clear testimony of his mercy, did appoint in his eternal counsel, to deliver men from this misery and calamity. And to the end that this might be done without any impeachment of his justice, he appointed a Mediator, who should perform all these things that were required.  
3 Therefore, seeing to avoid the curse of the law, the law itself must be fulfilled by men, and this can by no means be performed by them: it behoved the Mediator to effect this work, and not to overpass the very lest title of Gods Law.  
The opinion of the PAPISTS therefore is very wicked, in attributing any other merit unto any man, save only the merit of Christ's alone obedience.  
4 Furthermore, seeing it behoved God which is most just, to punish the sins of men, that by this means his justice might be fulfilled: and men could not undergo the weight of God's anger, but they should be everlastingly swallowed up thereby: It was the office of the Mediator, seeing he bore the person of all men, to pay all their debts, and to suffer punishment for them all.  
They are again most wicked, who bring in any other Mediator of satisfaction in the presence of God, save only this one.  
5 And as Christ was under the law represented by Prophets, Kings and Priests: so being exhibited in his time, he was anointed to be a King, Priest and Prophet. In which three callings, his whole office is contained.  
6 The Prophetical office of Christ is, to teach men the will of God, and clearly to lay open unto them his decree concerning the salvation of mankind, and so to put an end unto all prophecies: that is, to fulfil all those things that were foretold of him.  
It is execrable wickedness therefore, to burden the conscience of man, with new commandments added unto the word, or to impose any law upon the conscience: and much more to adjoin unto the Gospel, new supplies of salvation.  
7 The Kingdom of Christ consisteth herein, namely, that all his enemies being subdued under him, as Satan, sin and death; he only may bear rule over his church, defend the same, and bestow all things needful thereupon.  
8 This Kingdom is not like unto other Kingdoms that are earthly, but it is spiritual.  
And therefore the jews are worthily condemned, with all others, that think this kingdom, to consist in a kind of outward pomp, majesty and magnificence: And they are much more impudent than the jews themselves, who will have the tyranny of the Roman prelate, to be a visible representation of Christ's kingdom.  
9 The office of Christ's Preist-hood was, by some acceptable Sacrifice to pacify God being offended with us: And because no other Sacrifice, could be found meet, and no other Priest worthy for this work: he who was without all spot, became both the Sacrifice and the Priest, now also making intercession for us in heaven.  
Therefore the Papistical Sacrificing Priests, are most gross seducers, who say, that in the Sacrifice of their Mass, 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 appertain unto the person of Christ: it remaineth that we speak by what means, Christ with all his benefits, is applied unto us.  
1 CHristian faith is that only hand, whereby we take hold, or apply unto ourselves, Christ being offered unto us, with all his benefits, that are necessary unto our salvation.  
2 This Faith, we do first of all distinguish, from that mere agreement of the understanding, whereby it cometh to pass, that we believe all these things to be true which are contained in the holy Scriptures: the which agreement or assent, we affirm that it may arise from the light of nature also, and the arguments that may be compassed by human reason, without any peculiar lightning of the holy Spirit, seeing the very unclean Spirits themselves do believe this.  
3 We also distinguish this Faith from the assent, whereby some have peculiarly applied some peculiar promises made unto themselves, that were diverse from the promises of aeternal life, who notwithstanding were never made partakers thereof.  
4 The Faith therefore whereof we now speak, we do define to be that assurance whereby, beyond the former assent, the godly are carried unto Christ, and so particularly apply unto themselves the promise of salvation offered in him.  
We do condemn therefore all such sophistry as doth confound these two sorts of faith, and especially those who taking Faith for the obedience that is yielded unto God's commandments, do by that means mingle the one of them with the other.  
5 We affirm this Faith to be the mere gift of God, peculiar only to the elect: and such a gift as in no wise can be repent off, or called back, or being the most sure & immovable remedy unto the salvation of all the elect.  
We detest therefore all those, who imagine that Christ and his saving grace may be received, by any merit, either praeparatorie, or foreseen. And especially all these who dream, that Christ may be conveyed unto us, with the hand or mouth of the body.  
6 We deny also that this Faith can ever utterly be lost, although at some times, even in the most holy men, it be a sleep, as the mind is in those that are overcome with drink: and notwithstanding that some have, as it were, a shadow thereof begun in them.  
7 This faith doth God create, at what time, and in what measure it pleaseth him, strengthening and increasing the same, by little and little, though never perfecting it while we are here; yet granting so much of it in this life, as is needful for the elect to obtain the victory: Now in the life to come, he doth fulfil in deed, that which we believed and hoped for, while we were here on earth.  
We do execrate and detest therefore, the CELESTINIANS, and the ANABAPTISTS, who dream of a perfection of faith and righteousness in this life, and do abolish the daily growth of repentance, and our continual prayers, which even unto our last gasp, we are to make for remission of sins.  
Defended by BENJAMIN C●ESSONIVS of Burgundy.   

PRINCIPLES CONCERNING THE CAUSES AND EFFECTS OF FAITH. XXIII.  
1 THe efficient cause of faith indeed, and to speak properly is one; to wit, the mercy of God; that is, if the Father in the Son, by the holy Ghost, that the same Coessential power of the Father and the Son, by the which man at the first was created in the image of God should restore in us the same being left.  
2 The ordinary means whereby the same is wrought, (that is, whereby both the understanding of man, is framed unto a saving knowledge of God in Christ, and a particular receiving thereof; and also the will powerfully disposed unto a right order of the affections) is the preaching of God's word, delivered unto us be the Prophets and Apostles, and for that cause, (so far as it concerneth the elect) appointed to be in the Church.  
3 But here two extremities are to be taken heed unto: the on of the ENTHYSIASTES, who do not only distinguish but also separate the internal word as they call it: that is, the work of the Spirit of God in our souls, from the preaching of the written word: whence followeth not any faith, but rather a mere dotage. The other is of those, who after the manner of Sorcerers, do transfer the efficacacie, which is the proper and incommunicable work of God only, either unto the ministers which speak, or to the Sacramental elements: whereas notwithstanding, they have no other effect, then to represent these things to our understanding, which, according unto God's ordinance they are appointed to signify.  
Whereas then the ministers are said to work together with God, it is so to be taken, as they are used, but for the outward planting & watering: when as in the mean time, the whole force which worketh in the understanding and the will, doth flow from God only.  
4 Now that which we have spoken of the Ecclesiastical ministery, is so to be taken, as in the mean time we 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 extraordinary work of God, is neither to be expected for of us, nor yet rashly to be admitted.  
6 Now the most sure way to try it, whether it be truly from God, or no; is this: namely, that whether it be by the ordinary hearing of the word: or, (which hath been always most seeldom) whether God worketh by extraordinary inspiration; it must needs evermore teach the very 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 ministery, because the Lord doth as often, and as far as he thinketh good, revenge the negligency and wickedness of the Shepherds, and the contempt of the sheep in such sort: that sometimes it is darkened by spots of filthiness: and otherwhiles for a time, it goeth as it were, clean out of sight, as it came to pass in the former ages.  
8 Yet the Militant Church, either private or public from others, or by means of private reading, hath ever enjoyed, and ever shall enjoy the hearing of the word, and the understanding of the truth that ariseth therefrom.  
9 Now that true and lively faith, whereof we speak, is no less made known, by the perpetual and necessary effects thereof, then is the life of the body, by motion and sense.  
10 But these effects do not give being unto faith, or inform the same, as the Sophisters do most absurdly dream, but they are the undoubted and sure signs of it.  
11 These effects are partly carried out of us unto Christ, with whom we are united by faith, and partly they do beget some things within us.  
12 The outward effects, in as much as they do peculiarly apply Christ and his benefits, unto those that believe, are therefore the most excellent, and of greatest account. And they are, both the full remission of all sins, as well original as actual, by the blood of Christ; and also, the bestowing upon us, of all righteousness fulfilled by him, together with the most full restoring and repairing of our nature in the flesh of Christ: All which, are freely by faith in Christ, imputed unto us, who take hold both of him and his gifts.  
13 Another effect of our spiritual joining together with him by faith, is; that he governeth by his holy Spirit, both our understanding & will, being sanctified and brought out of darkness unto that marvelous light; so as we begin to think, to will, and to do, the things that are of God.  
This self same Spirit, increasing faith in us, being now not under the authority of the law and the flesh, but under the grace of effectual Regeneration; doth teach, comfort, raise, and confirm us in all our conflicts against Satan: ●…ill we obtain the crown, which is given of free gift, though unto these only, that do lawfully strive and overcome.  
Defended by HILARIUS FANTRAT an Englishman of Guernzie.   

PRINCIPLES CONCERNING MAN'S JUSTIFICATION IN THE SIGHT OF God. XXIIII.  
1 THat we may have a sure foundation of aeternal life, and may worship God in this life with a quiet conscience; the doctrine of man's justification in the presence of God, is very necessary.  
2 justification therefore, is a free imputation of righteousness, made of God, by and for Christ, to salvation unto every one that believeth.  
3 But in as much as God is exceedingly merciful, and exceedingly just, and that his mercy doth not abolish his justice, which remaineth unviolated; it behoved, that his justice should be fully satisfied, before such time as he could pour forth his mercy upon mankind, and therefore that Christ should be God and man.  
4 For he who is only man, cannot be able to sustain the wrath of God; nor on the other side, he who is only God, because, that God can be subject unto no kind of suffering.  
5 Therefore God the Father, being drawn in mercy, would have his only begotten Son, at the appointed time, to become true man, without any confusion or mingling of the natures, might reconcile men unto God.  
6 The efficient cause therefore, of the righteousness imputed unto us, is the mercy of God the Father, and his free love towards us: for he it is that saveth and justifieth.  
7 The material cause, is Christ crucified, and risen for us, where three things come to be considered: the one whereof, consisteth in the punishments, whereby he hath most fully satisfied for all our sins: The other standeth in his obedience, & the fulfilling of the whole law, by him for us: the third, is the most perfect repairing, and integrity of our nature in the flesh, which Christ took upon him; whereby the filthiness of our nature is covered, that it cometh not into the sight of God.  
8 The formal cause, is the very imputation of Christ's righteousness, by means whereof, we are accounted to be freed from sin, just, holy, and heirs of aeternal life.  
9 The instrumental is of two sorts, the one in respect of God that justifieth, which is Christ himself; the other in respect of us, that lay hold upon imputation of righteousness; and the same is faith, embracing firmly the promises of the grace of God in Christ.  
10 The final likewise is twofold; the one in respect of GOD, and that is, that he might declare his righteousness unto men, by partaking the same with them, and also the glory of his name, the which he maketh more clear in the vessels of mercy: the other in respect of us, that we may at the length, enjoy indeed that life, which is laid up for us in the Heavens, which now we possess by hope only.  
11 The effect inhaerent in us, as in a subject, is that new quality, which is called inhaerent righteousness, or regeneration, which in no wise doth absolve us in the presence of God; but is only a most sure witness of our engraffing into Christ, and therefore, of our free absolution in him.  
12 This righteousness, seeing it cannot be given unto any, save only unto the elect by faith, hath annexed unto it, the gift of perseverance; although by their fault, it seemeth sometimes to be ceased.  
13 Whence we gather, that they, who have been once endued by God with this righteousness, can never fall away from his grace, and as for them that shall never be partakers hereof, they shall perish for ever.  
We do therefore condemn those, that gainsay this Doctrine.  

I The LIBERTINES and the EPICURES, who when they hear that man is not justified by works, nor by his own righteousness, but by the righteousness of another; namely, by the righteousness of Christ imputed by faith, casting off all care of good works, have endeavoured, and daily do labour, to bring a kind of profane and godless security ● into the Church.  
TWO The PAPISTS, who deny that we are justified by Faith only, but do attribute part of our justification unto works, and such works as are meritorious.  
III OSIANDER, who held that man was justified by the essential righteousness of God.   
Defended by WILLIAM QVARCINUS Tarbiensis.   

PRINCIPLES CONCERNING SANCTIFICATION. XXIIII.  
SING THE EFFECT OF FAITH IS twofold, justification and Sanctification: it followeth that having spoken of the former, we adjoin the latter unto it.  
1 HEre first of all, we do especially distinguish, Sanctification, whereof we are now to speak, from that most perfit integrity which in Christ is imputed unto us, as the effect is to be severed from the cause, and the fruit from the tree.  
2 To express this whereof we now speak, there do occur many & diverse names in the holy Scriptures, as are these especially in the new testament: Sanctification, regeneration, newness of life, Baptism taken passively, Spirit, mortification of the old man, and the quickening of the new, with other the like phrases, which would be too long to be here recited.  
3 Sanctification in this place we describe to be an effect proceeding from the holy Ghost, working in the minds of the faithful: whereby, by a little & a little, even unto the end of this life, as the natural corruption is purged, so the image of God is repaired in us, until, after death, it be perfitly finished in the other world.  
4 This gift (as also all others) which it bestoweth upon us, doth the holy Ghost wholly draw from Christ, in whom the Scripture giveth us specially to consider in his death, burial and resurrection, the subduing of that original corruption of ours, which was imputed unto him: whence it cometh to pass, that we divide our whole sanctification into these three members; mortification, burial of the old man, and the rising again of the new.  
5 The mortification of the old man, we call the effect of that spiritual and most powerful application of the death of Christ, whereby our corruption, receiveth a death's wound; so that it is no more so powerful, to stir up in our minds, wicked motions, & such as are contrary unto Gods will.  
6 The burying of the old man, is also an effect of the spiritual application of Christ's burial, whereby, our old man, being already wounded by that deadly stroke, dieth by little and little, until at the length, after the death of this body, it be brought to nothing: For as the burial of the body, is a going forward of death; so also, the burying of the old man, is nothing else, but a continuance, still proceeding further and further, of that mortification which went before.  
7 The raising again of the new man, is also an effect of the spiritual application of the resurrection of Christ; whereby it cometh to pass, that the new man is raised up in us, that is, that the qualities of our mind (to wit, our understanding and will) are renewed unto true holiness of life.  
8 These being renewed by faith, powered into us, though all the time of our being here; we do but in a sort understand, and will the things that are of God: yet nevertheless, our works which belong unto God's service, are favourably accepted by his Majesty, as proceeding from Christ, living and working in us by the holy Ghost.  
9 In this respect then, we make this difference, between Philosophical and Christian virtues, that the former proceeding from a mind, not yet regenerated; are no other, then filthy and impure, in the presence of God; whereas, the latter on the other side, do of favour please God, and are in mercy crowned by him, because, he looketh upon them as fruits of faith, flowing from Christ, who is the Author of all our purity and holiness.  
10 Out of these things which have been spoken, may be understood, not only all the parts of our sanctification, but even the causes which concur for the making up thereof, may be so easily gathered; as it may be well perceived, that we put the holy Ghost for the efficient, faith for the instrumental, the force and efficacy of that essential holiness which is in Christ for the material, the renewing of our whole mind, from impure, unto pure and upright qualities for the formal; and the worship of God tending unto his honour and the love of our neighbour, according unto the prescript rule of the first and second Table, for the final cause thereof.  
11 Whence it appeareth, that the libertines who loathe the practice of good works, are not to be reckoned up amongst the number of true Christians; seeing they neglect the chief end of a Christian life. It appeareth also, that the pelagians, and the half PELLAGIANS the PAPISTS, are to be detested, because, the former of them do affirm, that we are sanctified by nature only: the latter, partly by nature, and partly by grace.  
Defended by FRANCES P●FAYRIVS of Bearne   

PRINCIPLES CONCERNING THE JUSTIFICATION OF SINFUL MAN IN THE PRESENCE OF God. XXVI  
1 IN as much as, our whole salvation consisteth in our justification before GOD; it is needful, that we maintain the true doctrine thereof, against all the corruptions of the same; if so be that we will obtain salvation.  
2 This justification than is, when God doth attribute the sanctification of his Son jesus Christ, performed for mankind, unto those that believe in him.  
3 For whereas God is exceedingly merciful, and exceedingly just; his mercy indeed, did desire the redemption of man, but his justice demanded an absolute, and every way a perfect satisfaction for the same.  
4 To the end therefore, that the Lord might bestow his mercy upon us; it was needful that his justice should be satisfied.  
5 Now the most severe justice of God, could not be satisfied, either by him, who should be only man; (because, no Creature, no not the Angels themselves, can so sustain the weight of God's anger, as they may be delivered therefrom; much less deliver others:) or yet by him, who should be only God, because the Deity cannot be subject unto any sufferings.  
6 Therefore God the Father, moved by his unspeakable mercy, would have that only Son of his, Coessential and Coaeternal with him (as he had promised unto the Fathers, when Sin first entered into the world) at the time appointed, to become true man, who, as being true God and true man, without any confusion of the two natures, might reconcile men with God.  
7 Of the justice of this Mediator, the which justice is laid against those things, that make us guilty of God's wrath, there are three parts. The one is, the penalty sustained for the satisfaction of all our sins, which he discharged to the very uttermost farthing. The other is, the absolute fulfilling of the whole law of GOD, thereby covering our whole guiltiness, both that which we have by our original blemish, or by sinning sin, and also by the sins that are the most bitter fruits of that root. The third is, the repairing of our humane nature, in that most perfect humanity, which Christ took upon him; whereby all our corruptions and stains are blotted out.  
8 The righteousness of Christ profiteth us nothing, unless it be made ours.  
9 Now it becometh ours, not by any infusion, either Essential, as OSIANDER dreamt, or qualitative, as the jangling Sophisters do avouch; but by a spiritual apprehension or applying of Christ, effected in our minds; after the which, followeth the free imputation of that threefold righteousness, which is inhaerent in the man Christ only, as in the subject.  
10 Of this spiritual and most effectual apprehension and application, the only inward instrument, is true faith, which is that full assurance, whereby every one that believeth, doth embrace particularly, the righteousness of christ offered, as appertaining unto them.  
11 This faith is in no wise of ourselves, but from the mere grace of God, the holy Ghost mercifully creating the same in the understanding, and the heart of the elect, that is, being the cause that after they have heard, and understood the word of the Gospel, they do truly believe although not perfectly: who also doth afterward seal up and nourish this gift in them: as they do learn more and more, by the daily hearing and meditation of the word of the said Gospel, and as the Sacraments annexed unto the word, do most effectually witness unto them.  
12 Now as the same Christ, doth reconcile them unto his father, and purchase unto them the title of the heavenly inheritance, who being freely made partakers of that three-folde righteousness, do lay hold upon him by faith: even so, doth he sanctify them by his Spirit, abolishing the old man in them by a little and a little, both kindling a new light in their understanding, and also stirring up holy motions in their wills, to the end, that strongly resisting with all their might, the relics of the old man; they should begin both to will, and to do that which is good.  
13 That new quality then, called inhaerent righteousness, and regeneration testified by good works, is a necessary effect of true faith: whence it is to be gathered, that good works are by no means the causes, but only the witnesses of that imputed justification, whereby alone troubled consciences are at rest: for they are no otherwise to be considered, then as things, that necessarily follow the believers, being already justified in Christ.  
14 Therefore we are said to be justified by faith only, without any works; not that true faith is at any time alone or destitute of good works; but in as much as works, how good so ever they be, do not concur or avail to the obtaining of the righteousness 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 weighed; is the will of God laid open to us in the law.  
16 Now although that they, who are after this manner reconciled unto God through Christ aprehended by faith, do daily sin; and though also, that their good works are not every way perfect, but defiled by sin, (whereof we have many remnants still continuing in us after our renewing) yet those that do believe, are to fear no condemnation, but may assuredly wait, and look for aeternal life; whereof they shallbe undoubtedly partakers.  

These Doctrines therefore are to be detested.  
1 That no man can be assured of his salvation.  
2 That the natural remnants of Free-will, being helped by preventing grace, do work together with (or further) the first grace to believe, & to do good works  
3 That justification before the tribunal seat of God, is to be attributted, if not wholly, yet in part, unto good works, and that as being meritorious.  
4 That the essential righteousness of christ, that is, whereby Christ was God, is powered into us, which was the frenzy of OSIANDER.  
5 That we cannot be justified by a righteousness that is not inhaerent in ourselves.  
6 That our justification in the sight of God, is an effect of our Regeneration.  
7 That it is false, that we are justified by faith.  
8 That Christ doth purchase the dignity of merit by our good works, which is a new-coined falsehood of the jesuits.  
9 That the law which God hath left to us in the Scriptures, is not the only rule of good works.  
10 That the merrites of Christ only, are not sufficient for us unto salvation.  
11 Thar Christ, in regard of the guilt and the punishment, hath only satisfied for sins past; that is, for sins going before Baptism.  
12 That in the sins, which follow baptism, the guilt is only remitted, and not the punishment also.  
13 That original sin is utterly taken away by Baptism, and that, by the work wrought.  
14 That the good works of the faithful, are in no wise sinful.  
15 That there may be some works of Supererogation.   
Defended by BARTHOLOMEW RHODINGUS of Hafsia.   

PRINCIPLES CONCERNING GOOD WORKS. XXVII.  
1 GOod works are as necessary for the sound and the undoubted discerning of true sanctification in a regenerate man, (whereof we have spoken) as are good fruits in a tree that beareth, to show that it hath been rightly graffed.  
2 We call good works, the effects of those actions only, which in the regenerate by the working of the Spirit of God through faith, are squared according unto the prescript rule of God's law, that in them God might be glorified, and our neighbours helped.  
3 There are four things then to be especially observed in this definition; the holy Ghost, as the efficient cause, Faith the instrumental, the law of God the formal, God's glory and the edification of our neighbour, as the final.  
4 Out of these former parts rightly understood, the whole doctrine of good works is made clear; and with all 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 affirm, that we are enabled to do good works, only by the grace and assistance of the holy Ghost, renewing our hearts, when as it doth incline our understanding, our will, & all our members, which are turned from God, in such sort, as we do obey the known will of God: for the worketh in us both to will and to do.  
The PAPISTS then are deceived, who leaning upon their own strength, do brag of their free-will, and their natural abilities, as if it lay in them to prevent or go before the first grace, by a kind of preparation: and as though of themselves they could in a sort bring forth good works.  
6 Secondly, as faith cannot be without good works, so good works can not be, where there is no faith.  
Whereupon we condemn their error, who boldly avouch that good works were, or could be done by profane men, or such, as were not endued with faith, how just and wise soever they were accounted: seeing whatsoever is done without faith, is sin.  
7 Although we profess that good works are no less necessarily conjoined with faith, then light with the Sun, or heat with the fire: yet do we not say that they are therefore respected of God, as though by them we deserved; either to be justified before him, or to be made his Children.  
8 And they are to be accounted to deal no less impudently then rashly and ignorantly, who raise up the slander that we contemn and reject good works, because we hold that men are justified by faith only.  
9 Thridlie, seeing the Law of God is the cause which giveth the form unto good works, (that is, the name of true goodness) we avouch that none of those things which have no other ground then the bare will or reason of man can be reckoned among good works.  
10 In like manner, that a man may be 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 assuredly know, that what he doth be enjoined unto him by the Lord, and that he do it with an intent to obey God therein: For whatsoever is done with a doubtful conscience, is sin.  
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 holy Ghost) live according unto the prescript of God's law; but rather our good works are stained with many blemishes: yet they do please God; not for any worthiness of theirs, but partly because our defects are covered, by the holiness, merits and intercession of christ, and partly because GOD, doth of favour, approve and crown them, not as they are in themselves, but as the effects of his Spirit in us, and witnesses of our faith.  
Whence we gather, that the DONATISTS, PELLAGIANS, pharisees, ANABAPTISTS, MONKS, and the rest of that batch are to be condemned, who brag of a perfection of life and obedience, and do securely rest themselves in their own works, as though they were in every point answerable unto the law of God.  
12 Lastly, although we have said, that the ends of good works, are the glory of God, and the edification of our neighbours; yet doth it not therefore follow, that ●…ereby other ends of greatest moment be excluded; of which sort, are the testimony of a good conscience, the sure token of true Religion or Christian faith, the assurance of our aeternal election, the avoiding of the punishment due unto evil works, and the undeserved obtaining of the good works.  
Wherefore we may justly accuse all Atheists, Antinomians quarrelers with the law, as though it were repugnant unto itself; Hypocrites, Libertines, and impenitent persons, as guilty of impiety; who either do despise good works as being unprofitable, or condemn them as burdensome unto the conscience.  
13 Neither is it to be concluded, in as much as in this matter, we make mention of rewards, as the scripture doth, that therefore, they are by merit due unto good works: For whatsoever we do or can work, the same are we bound to do; and although we had done all, yet must we confess ourselves to be unprofitable servants.  
We do again here abhor, the MANICHAEES, PELLAGIANS, pharisees and Papists, who every hand while, thrusting upon us that prodigious dream of their own, concerning the merits of good works do thereby obscure and diminish the only merit of the satisfaction of Christ.  
Defended by JOHN BRUNE of Bearne.   

PRINCIPLES CONCERNING THE LAW OF God. XXVIII.  
SING WE HAVE ALREADY SPOKEN of good works: it now followeth, that we deal with the rule thereof, that is with the law of God.  
1 THe law of God, is the manifestation and declaration of his will, published by himself, whereby is described, both the true inward worship of God, and also all the duties of man towards man.  
2 This law is divided into three parts, Moral, Ceremonial, and politic or judicial.  
3 The Moral law is that, which prescribeth the rule of Godly and upright life, in the presence of God, the which rule is only the will of the lawgiver alone, and it is divided into two Tables: The former whereof, is concerning God: The latter is touching our neighbour; the former is comprehended in four commandments most orderly set down; and the latter in six: whence it ariseth, that the moral commandments are ten in number.  
4 The Ceremonial law, was as it were, a certain picture or shape, (exhibited unto the outward senses) of the inward worship of God: the which portion of the law, part lie (as far as it was adjoined unto the Moral) testified unto men, what in themselves they deserved: namely, eternal death and damnation; and partly (as far to wit, as it respected the Euangellicall promises of Christ, that was to come) did shadow our full deliverance in Christ, from that misery and calamity.  
5 The judicial or Political law, was the doctrine of those external actions, whereby the civil Commonwealth of the jews was to be governed.  
6 The Moral law may be also rightly called the law of nature; because that God had engraved the same at the first creation in the minds of men, in such sort, as men should have been 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 grown out of use by reason of sin, as in a manner, it seemed to be altogether blotted out: Therefore, the Lord thought good to publish, renew, and give the same in writing unto his people, that they might not have any excuse of their ignorance.  
8 It was in this sort renewed, first of all, to the end that compelling men (by the sight of the repugnancy, which is between that divine rule of justice, and our own affections & behaviour) to acknowledge the corruption that is in them; and the fruit thereof, it might pronounce them worthy of aeternal damnation.  
9 Next, that finding them guilty of condemnation, it might by accident draw them to seek remedy elsewhere, namely, by the preaching of the Gospel.  
10 thirdly, that having gotten the elect regenerated by the holy Ghost, it might be unto them a teacher of true holiness towards GOD, and charity towards their neighbours.  
The PELLAGIANS than erred most falsely, who thought, that the law was given unto men, as though they (being enabled by nature to perform the same) only stood in need to be put in mind of their duty by it: In which error, also even at this day, the half PELAGIANS the Papists do in a sort continue.  
11 Now whereas the law is said by PAUL, to make sin more sinful, to procure wrath to be the sting of sin and of death, it is to be understood, that this is done, not by the fault of the law, but by our corruption, even as the the Gospel is unto some, the savour of death unto death, not of itself, but by accident.  
12 The moral law, in consideration of the Saints, that is, of those that believe, is abolished by the coming of Christ, as far as it had power to condemn; and that because Christ was made a curse for them. But it retaineth still a double use in the elect: namely, that it might with the fear of punishment, keep under the old man, (the remnants whereof is as yet in them) and instruct their new man in the ways of the Lord. Now in respect of the impenitent, it retaineth, and will unto the world's end retain, that first end, which is to convince them and condemn them without all hope of mercy: And as to the other two profitable uses, by their own fault it is in no whit available unto them.  
The Libertines therefore, the Antinimonians, and the rest that reject the moral Law, are execrable & accursed.  
13 The Ceremonial Law, is altogether abolished as touching the use of it, seeing the body itself which was shadowed by those figures, is already come.  
The doctrine of the pharisees is to be condemned: & the Ebionits' also, who taught that the observation of the ceremonial Law, was to be joined with the Gospel.  
And their error is much more to be damned, who have the traditions of men in the same account, that these jews had the Ceremonies appointed by the Lord.  
14 The Lord in steed of the whole outward worship of the law now abolished, hath appointed (in the assemblies of christian Churches) the administration of two Sacraments, the which is to be celebrated in those rites, that are strictly according unto that rule which he hath set down: unto which rites it is unlawful for any man, either to add, or to detract away.  
15 The Politic or judicial law is also abolished, because Christians are not bound to rule their commonwealths after the same form, that the polity of the jews was governed, that general equity notwithstanding reserved always unviolable, according unto the which, all human laws are to be squared, which is, that they be just and right,  
We reject them therefore as fantastical men, who teach that Christians are necessarily bound to use the politic laws of the Israelites, and none other.  
Defended by PETER PERRON of Lausanna.   

PRINCIPLES CONCERNING THE PREFACE OF THE LAW, AND THE FIRST COMMANDMENT THEREOF. XXIX.  
SING WE HAVE ALREADY DONE with the Preface of the Law, and the division thereof: it now remaineth that we deal severally with every precept of the same: the which we will handle in that very order, that they are set down. And first of all we will speak of the Preface, and of the first commandment of the Law.  
1 THe first words of the Law, are a preface, which doth neither forbid nor command any thing, that belongeth any wise unto the ends of the things, that are to be done.  
2 The Lord before he would begin to set down the commandments, thought meet to use a kind of proëme or entrance, both that he might thereby procure authority, love and reverence unto his Law, and also prepare the hearers to be attentive, easy to be instructed, and willing to give ear.  
3 The hearers are made attentive, 

1. by this word and exhortation [HEAR.]  
2. by the majesty of God who speaketh, [I jehovah.]   Easy to be instructed 

1. by the shortness of speech used unto them.  
2. by the order and distribution of the commandments.   Willing to give ear, by putting them in mind, 

1. of the benefit of Adoption, [THY God.]  
2. of the late benefit of their delivery out of Egypt [WHICH BROUGHT THEE OUT OF THE LAND OF EGYPT, AND OUT OF THE HOUSE OF BONDAGE.]    
4 Now the Lord did this (not, that he might allure men by a kind of eloquence, as it is the custom of the most: (For the spirit of God dealeth not with us by the persuasive speeches of man's wisdom) but that he might frame himself unto our capacity and disposition: and that he might stir up the dullness of our flesh, by that means that might best do it, and be most beseeming his majesty.  
5 This preface doth in general define unto us, who is the true God; wherein God doth specially direct his speech unto Israel in such sort, as in them he speaketh unto all nations, as having promised, that all nations shall be blessed in the seed of Abraham.  
6 There are three things to be diligently marked in every commandment of this Law: first, the person of the Lawgiver, than the person unto whom this Law is given: thirdly, that which is either commanded or forbidden to be done,  
7 The word jehovah, is to be referred unto that divine authority, which the Lord by the right of his creation and providence hath over all creatures. For he is thence called jehovah, even because he is, and maketh all things that are to be, and to subsist: and withal, doth administer life and sustenance unto them.  
8 In every one of these commandments, the whole is to be understood and gathered out of the part, & from the outward act, we are to reason unto the inward.  
9 By the affirmative, we must always gather the negative: & contrariwise: to teach us, that we are not only bidden to abstain from evil, but also to be careful of doing good.  
10 The true & the lawful inward service of God, is especially contained in the first commandment, which is nothing else, but the worshipping of the true God, according unto the prescript of his Law.  
11 The end of the first commandment is, that God among his people will bear rule over all, & wholly enjoy his authority. And to the end that this may come to pass, he commandeth all impiety, & all false opinions concerning God to be far from us: & in like sort, he enjoineth himself to be worshipped & adored of us, in the true practice of godliness.  
12 Furthermore, although that the duties which we own unto God be innumerable, yet they may be not unproperly referred unto four heads: The first is the inward acknowledging, whereunto is joined as an addition, the spiritual obedience of the conscience: the second is an assured trust: the third is, invocation, or prayer. The fourth and last, is thanksgiving.  
13 The inward acknowledging, we make to be a knowledge of the true God, joined with the assent of the conscience, reverence, and submission.  
14 Assured trust, is a secure resting upon him, arising from the knowledge of his saving will.  
15 Invocation, is the betaking of our mind unto the truth and promise of God, as unto the only fortress of our salvation.  
16 Thanksgiving, is the profession of a thankful mind, whereby the praise of all the good things that we receive, is yielded unto God, as unto the giver of them. Now, as God doth not suffer any of all these things to be derived else where: so he commandeth all of them to be wholly attributed unto himself.  
17 To be brief, we are bound to content ourselves with one God, and therefore to put far from us all feigned Gods: neither is the religious worship of God to be rend in pieces, which he only claimeth to himself alone.  
Defended by ANTONY RENNALD of Gascoine.   

PRINCIPLES UPON THE SECOND COMMANDMENT OF GOD'S LAW. XXX.  
1 EVen as the acknowledging and inward worshipping of on God, is especially in the first commandment: so the second commandment doth set down the outward worship of the same God, from the contrary.  
2 The end is, that all religious, worship, even that which is outward, is due unto God only: and such a worship, as is agreeable unto his spiritual nature.  
3 This commandment consisteth of three members: for God first of all forbiddeth the making of any image to represent his divine godhead. Secondly, he forbiddeth any worship to be yielded unto him, in any image. Thridlie, he bringeth a twofold reason of this commandment: the one, because he is the only aeternal GOD, and therefore can be represented by no bodily shape or form: the other, because he alone is able both to revenge most severely the contemners of his name, and also infinitely to bless his true worshippers.  
4 All those therefore, whosoever have at any time been, not only the worshippers of Images, as of holy things; but even the marks of them to that purpose, are once for all condemned as superstitious in this commandment.  
5 Foolish therefore is that opinion, which the Grecians have now these many years maintained, who tolerating painted Images, do altogether refuse graven Pictures, or any that are made of  matter.  
6 Ridiculous also is their ignorance, who make a difference between the Greek word IDOL, and the Latin name Image.  
7 Frivelous also is that three-folde distinction of religious worship, 
a Worship due unto God.  LATRIA, 
b Service due unto Idols.  DULIA, and 
c And double service due to the Virgin Marie.  HYPORDULIA, which hath been lately in part invented, and in part depraved by the Papists.  
8 Neither is their evasion to be less condemned, who to the end, they may excuse the sin of Idolatry, do affirm; that they worship not the Images, but that, which is represented by them.  
9 Yet we do not hold all Images to be forbidden in this commandment, but such as are ordained for Religion sake; the religious use whereof, the word of God doth therefore condemn; because it is contumelious, both unto God and his creatures.  
10 And seeing, that the Temples or Churches of Christians, are ordained for the use of Religion; it is unlawful to place Images in them, which the ancient & purer churches wanted, for the space of four hundred years, whereas since that time, standing Images, were at the length suffered to come in after painted walls had been admitted, & together with the standing Images, that horrible madness of Idolatry suffered to take place, which cannot as yet be thrust out.  
11 We grant then, that there is another manifold lawful use of Pictures: for some of them were Typical, in the old Testament; yet not by man, but by God's appointment, and not to the end, that any wise they should be worshipped, but that they might represent some divine thing, under the shape of that which was visible unto the eye, as the brazen Serpent was the figure of Christ, and the shape of the two Cherubins, that sat upon the holy Ark, resembled the Majesty of God, attended upon by his Angels.  
12 These examples do nothing avail them, who by this pretence do defend, that Images may be tolerated in the Churches of Christians; For the figure of the Serppent, was not placed in the Tabernacle, neither was it made to the end it should be preserved; much less, that it should be any wise worshipped, and it was afterward justly broken in pieces; and the Cherubins, together with the Ark itself were so placed, as they were not be seen by those that came into the Tabernacle.  
13 There is also an Historical use of them, whereby profitable stories drawn, either out of the Scriptures, or out of other writers, may be laid before us: the which, notwithstanding, how dangerous they are to be set up in the places appointed for the use of Religion, both the practice of the ancient purer Churches, and also the admonitions of the writers of those times do witness; and even experience doth teach us.  
14 No man also, of any sound judgement doubteth, but that some paintings and carvings may be used for ornaments sake, and even in the places appointed for the exercises of Religion; so that they be such, as it may appear, that no opinion of any religious worship, may any ways arise thereof: Of which sort, there were not a few, in the workmanship of the Temple, and that among the very holy vessels themselves.  
15 They are also profitable, to come to the knowledge of the nature of many things; as are the pictures of beasts, Trees, Cities, and Countries: and that in such sort, as sometimes they are necessarily required in the deciding of controversies in civil judgement.  
16 The strength of God opposed unto the vanity of Idols, is mentioned 
a I jehova thy God, the strong God am jealous.  in this commandment, against those, who attribute unto them some ability above the power of men, either to hurt or to help.  
17 God indeed is subject unto no passions or affection: He notwithstanding doth here compare himself unto a jealous Husband, that to the end we may know, that he will have us to be wholly consecrated unto himself; and that he can in no wise abide, that any besides himself should be partakers of our love.  
18 The Son indeed shall not bear the iniquity of the Father; but the same soul that sinneth shall die: Notwithstanding sin is so odious in the sight of God, that it is not a matter unbeseeming his justice, to deprive the seed of the wicked of his grace, the light of the truth, and all means of salvation: Yet can no man complain, seeing all men are guilty of the curse.  
19 The Children of the wicked then, are deprived of the blessing of God, because the Lord doth take the occasion thereof from the sins of their wicked Parents, whose ways the Children do tread, and whose proper sins therefore, do deserve temporal and aeternal punishment.  
20 God doth love righteousness, in such sort, as he doth bless, not only the Fathers themselves, that are careful of righteousness, but even their posterity also: and that, either by prospering their affairs, in respect of the things of this life, or by rewarding them with aeternal life.  
21 Yet is it an evil conclusion, which some do make, to gather merit from the reward which God promiseth unto the observers of his law. For God doth not say here, that he will be faithful and just; but that he will be merciful towards them.  
22 It maketh nothing against these things, that sometimes the Children of the wicked, become careful of well-doing: and contrariwise, that the seed of the Godly, do degenerate; because thet Lawgiver meant not here to set down an inviolable rule which might degenerate from his Election.  
23 Now, whereas God doth assign four generations unto his wrath, and doth stretch his mercy unto a thousand; it is an argument, that of his own nature, he is more bend to show mercy, then unto severity.  
24 This threatening, and also this promise, doth indeed appertain unto the rest of the Commandments; but it was especially annexed unto this second, that thereby we may know, how greatly God detesteth Idolatry amongst all other sins.  
Defended by JOHN VALLETONUS Albenatiensis Occitanus.   

PRINCIPLES UPON THE THIRD COMMANDMENT OF GOD'S LAW. XXXI.  
1 THe end and the scope of this third commandment, is to show what reverence is due unto God in the conversation of man's society, the which we are bound to refer unto the glory of God, as unto the chiefest end thereof.  
2 Now this is set down by the contraries: for the contrary of that which is forbidden, is here commanded.  
3 And it seemed to be more meet, that this commandment should be uttered, rather in the form of forbidding, then commanding: because that is not always necessary to be done, which is here commanded in special: whereas that which is here forbidden, is always unlawful.  
4 The name of God here spoken of, is not to be restrained to some one certain title or syllable; but it comprehendeth whatsoever may be spoken concerning God, or doth belong unto his knowledge and glory.  
5 In sum therefore, we are commanded in this precept, (by setting down the part for the whole) in all our walking in this life, to have the glory of God before our eyes; and therefore, here is forbidden whatsoever, either directly or indirectly, either unwittingly or purposely redoundeth unto his dishonour.  
6 To take the name of GOD, is to make mention of his name; the which thing, the Lord forbidding to be done rashly, or for a matter of small value, or unreverently, he doth much more condemn, whatsoever is a greater offence than rashness, or want of reverence.  
7 All abuse therefore of God's word, in the delusion of witcheries and enchantments, and such like sins, are especially condemned in this commandment, as things most execrable.  
8 Now the especial thing forbidden in this commandment, is every abuse of an oath.  
9 We make an oath, to be an invocation of God, both as a witness, and as a revenger; wherein that it may be lawful, there are three things required; to wit, truth, justice, and judgement.  
10 Truth chargeth us, that whatsoever is affirmed or denied by an oath, it be certainly & truly affirmed or denied; and briefly, whatsoever we promise, be without all deceit, uprightly promised.  
11 justice commandeth, first that that be just which is promised; that is, that it be agreeable unto the revealed will of God. secondly, that the cause of the oath be just.  
12 judgement requireth, that an oath be demanded, and yielded 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 glory of God is called in question, and so the greatness of the matter doth crave it of us, or when our own salvation, or our neighbours doth require it, or when some outward matter of great weight doth drive us thereunto, or when the case standeth, that by it we may lawfully avoid some private or public damage: when the assurance of some promises of great moment, or to be short: when the Magistrate doth crave a lawful oath at our hands in a just matter.  
14 An oath taken, either to perform those things, which God, and the public laws that are good doth forbid, or to leave undone those things, which we own unto God and our neighbour, either by reason of our general or particular calling, both private and public, is not to be fulfilled: Yet is not he to be excused before GOD and his Church, which taketh such an oath.  
15 An oath yielded by them, that are not able to discern, whether they do well or not, as by one that is mad or phranticke, by a child: or by those that have no power to bind themselves; as by pupils and Wards, or those that are at the government of their Parents or Masters, and generally by any, that are not at their own hand and ordering, or an oath that is taken concerning a matter that lieth not in the power of him that sweareth, as concerning other men's goods, or the keeping of perpetual chastity: all these oaths (we say) do not bind a man, but are made void and annihilated by the very law itself.  
16 An oath that is rashly given, drawn by deceit, or extorted by force or fear, bindeth the conscience: if the matter be only concerning some private damage: it is the part of the Magistrate, notwithstanding, either to qualify such bands, according unto equity and conveniency, or utterly to dissanul them.  
17 Simply to take an oath, is so far from being forbidden by the Lord (as the Anabaptists do teach) that on the other side, to use it holily and lawfully, is both necessary and justly accounted a part of God's worship.  
18 Every needless oath also, that is, such as is neither profitable nor necessary, is forbidden in this Commandment.  
19 That an oath may be lawful; there is required also, that the very form of it be holy.  
20 And seeing that in an oath, God is called, not simply a witness, but as a witness of the conscience also, and a revenger of perjury against the very soul; it is a most great and heinous sin, to swear by the thing that is created, much more, by false Gods.  
21 It is lawful notwithstanding, in the form of an oath, to make mention of Creatures; yet so, as in no wise, the religion of an oath be referred unto them. So MOSES and ESAY call Heaven and Earth to witness.  
22 The penalty is not without great cause, adjoined unto this Commandment, that it may be better known, of how great weight this Commandment is to be accounted.  
Defended by JOHN NISSOLIUS Semenensis Occitanus.   

PIRNCIPLES CONCERNING VOWS. XXXII.  
THE TREATISE OF VOWS IS TO BE ANnexed unto the discourse concerning an oath: we are therefore in this place to entreat of them: and first of all, to see what a vow is.  
1 A Vow is a promise of things lawful, and possible, made unto God, with advised deliberation, and to a godly end; whereby a man bindeth himself to the performance of some thing.  
2 For whereas every lawful promise must proceed, not only from the will, but also from the reason: it must needs be, that in vowing, not only the bare motion of the mind is to be present, but even a sure deliberation, whereto a purpose of binding a man's self doth also concur. Now this assurance doth not elsewhere depend then upon a good conscience, grounded upon God's word, by the which, nothing can be lightly or rashly promised.  
The Ethnics therefore in times past did, and the Papists now a days do, many ways offend in this point, who were, and are wont to make vows lightly, & without any word of God: so also did JEPHTE. IVD. 11.  
3 But we are to take heed, that we vow nothing that is unlawful; much more, that we perform it not. For it is unlawful to promise, or to offer any thing unto God, that displeaseth him: Next, we are to be careful, that our vows be not of light, and jesting matters: thirdly, that they be not of things that are impossible for us to perform.  
4 The first sort of these vows, are such, as whereby men do bind themselves to commit some wickedness; of which sort, was that vow, ACT. 23.12. And that of the mother of MICHA, JUDAS. 17. The second sort is of them, which, either do take upon them, or deny the doing of something (that is indifferent in it own nature) upon this or that day. The third is of them, who promise those things that they are not able to perform, as they do, who vow perpetual Chastity, which God useth not to grant unto all: but unto some only; and that often, but for a time.  
5 Now, seeing GOD only is he, unto whom, we own ourselves, and all that we have; and that he is the only searcher of the heart, and hath power to take punishment, of those that break their vows; we justly conclude, that our vows are to be made to him only. DEV. 23.21. PSAL. 56.12.  
The Papists therefore do amiss, who vow at their pleasure unto Saints that are dead.  
6 Some part of the ceremonial law consisted in vows, whereby, men being mindful of God's blessings, did offer gifts and sacrifices unto him in token of thanksgiving: therefore they were commanded in the old law, but the necessity of vowing, together with other Ceremonies, were taken away at the coming of Christ.  
7 For in the new testament there is no commandment of vowing mentioned, either in the Gospel, or in the writings of the Apostles: seeing the whole duty of a Christian, is contained under the rule of faith and charity.  
8 For the vow wherewith PAUL bond himself, was done upon consideration of the time, and other circumstances; the Apostle framing himself unto the jews, that he might win them unto Christ. Act. 21.  
9 Yet vows are nor altogether unprofitable unto christians, that by such exercises they may conform their wills unto well doing, & restrain themselves from evil: so that the cautions above mentioned be observed: for nothing is to be vowed, which maketh not for the setting forward of God's glory, & the profit of our neighbour. And after this sort did JACOB, Gen. 28. and the Nazarites IVD. 6. make their vows.  
10 And even as an oath made rashly, and concerning unlawful things, aught to be annihilated: even so a vow that is either unlawful or unpossible, aught to be justly accounted of no force: And therefore that common saying is not without good ground: In things that thou hast sinfully promised, break thy promise: and this in like sort, In a godless vow change thy purpose.  
11 For if in covenants that are between man and man those promises, do only bind us wherewith the party with whom we covenant, will have us bound: it is an absurd thing that we should be compelled to perform those things which God requireth not, but refuseth to be done.  
The Papists therefore are too obstinate in the defence of their Monastical life, abusing thereunto many places of the Scripture. Impure also, and filthy is that PIGHIUS and CAMPEGIUS, who teach, that is better for him who hath vowed chastity, to have a hundred Concubines one after another, then to marry one lawful wife; whereas the Apostle doth persuade them that have not the gift of continency, that it is better to have a lawful wife, then to burn.  
The things that are to be vowed, are diverse: for the faithful in the old time were wont to vow either men, 1. SAM. 1. or beasts, LEVIT. 21. or things without life. 1. CHRON. 29.  
Defended by CORNELIUS MARTIN, a low country man of Roxenburgh in Vltraject   

PRINCIPLES UPON THE FOURTH COMMANDMENT OF GOD'S LAW. XXXIII.  
1 EVen as in the rest of the commandments of the first Table, there is set down in what points the lawful worship of God doth consist: so in the fourth commandment, we are taught especially how the faithful should exercise themselves therein.  
2 This commandment was not then first of all established, wheh the Lord delivered the Law at Mount Sinai, but even in the very creation of the world, and that before the fall of man. For although man had never fallen, yet had he stood in need of some order and policy of the outward worship of God: the manner of which policy the Lord himself did then set down, thereby condemning will-worship even in the integrity of man.  
3 The fall of man coming upon this, made the Lord in renewing this commandment, which by little and little was decayed among men, to bring other reasons thereof, which were partly altogether moral, and to continue unto the end of the world, and partly ceremonial and temporary, serving only unto the tutorship or Poedagogie of the Law, which PAUL calleth the rudiments of the world: And these reasons were partly set down by MOSES in this commandment, and partly in other places of the word.  
4 Hence it cometh to pass, seeing in this precept is contained not only the inward, but also the outward solemn observation of God's worship, that the Prophets (by setting down a part for the whole) do comprehend the whole worship of God, under the observation of this commandment  
5 It is no marvel then, that this commandment though in some things Ceremonial, was yet by the Lord himself, placed amongst the number of these that are moral and perpetual: because at that time when this was first instituted, the inward perpetual worship of God, did altogether agree with the outward and Ceremonial.  
6 The word SABBAOTH being derived from SABBATH, which in the hebrew signifieth, to rest or to cease, doth note unto us, rest and ceasing from our works: and this name was at the first given unto the seventh day, because the Lord having finished the work of the creation, did rest upon this day, and it was afterward continued, because the Lord had forbidden his people to do any servile work upon the same.  
7 Now this commandment consisteth of four members: for first of all is set down the sanctification of the Sabbath, which respecteth GOD the author thereof, who hath peculiarly appointed unto his holy use, one certain day exempted from the order of the rest. secondly, the seventh day from the beginning of the creation, is appointed unto this Sabbath: Thirdly, the Ceremonial rite of this Sabbath is set down to be the forbidding of every servile work: in the fourth place is laid before us, the ground of this sanctification of the seventh day.  
8 The Ceremonial things of this commandment, are the appointing of the seventh day, the rites of the Sacrifices ordained in the Law to be done upon this day: & the resting from all servile works.  
9 The moral things which are to be continued unto end of the world, are the things which are shadowed out by those ceremonies. This seventh day therefore, whereof there is neither evening nor morning mentioned, did signify that other everlasting Sabbaoth, to wit: the perpetual rest of aeternal life, begunn here; but to be perfected in the other world. Now the body of these legal 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 old man, and therefore to cease from all the works that are merely ours, that is, from all kind of sin, to the end that we may consecrate both our souls and our bodies; to know and to glorify God.  
10 Now whereas in other places, the reason why we should cease from bodily labour is set down to be, the ease which both our household, and the beasts we use in the necessary affairs of this life should have from their continual toil, it commandeth mercy unto us, which men are bound to show in the moderate and sparing use of the very brute beasts.  
11 These Ceremonial things therefore being fulfilled at the coming of Christ, are justly abrogated, but the things signified by those Ceremonies, are justly commanded to be done of us.  
12 We may therefore justly affirm, that the Apostles by the direction of the holy Ghost, in stead of that seventh day observed under the Law, did appoint that day which was the first in the creation of the former world: yet not therefore, because it was the first in that work of the creation: but because that Christ by his resurrection upon that day, did bring forth that new and aeternal light of an other world: and therefore this day hath been named the LORDS DAY, even since the time of the Apostles.  
13 The observation therefore of this Lord's day, is not to be accounted as an indifferent thing, but as an Apostolical tradition to be perpetually observed.  
14 And that Christians do now cease from their daily labour upon that day, it grew unto use by little and little, by the authority of Christian Emperors: and yet is it not any jewish observation, seeing that neither every servile work is precisely forbidden on that day, (whereas it is rather lawful extraordinarily at sometimes to recall again the prohibition of those works that are forbidden:) nor yet the said rest is now commanded unto Christians figuratively, as it was in times passed unto the jews, but to the end that laying all other cares aside, we may so much the more freely and earnestly bestow ourselves in the hearing and meditation of the word.  
15 And even as the observation of the seventh day amongst the jews, was not so to be taken, as though God had not been to be worshipped upon the other six days: seeing that the continual sacrifices was every day offered both morning and evening: Even so in like sort, the observation of the Lords day, doth not forbid sermons or prayers, to be on other days: but rather commandeth a certain peculiar & a solemn profession of the external worship of God upon that day in the public congregation. The Lord herein dealing most mercifully with us, in that he granteth us six days, to bestow ourselves in a holy sort in our worldly business: and requireth no more to himself, but one of seven. The revollution of which seven days being fetched from the creation of the world, doth measure the length of all ages and times.  
The jews therefore are deceived, and also those, who together with EBION, CERINTHUS and other superstitious observers of the Sabbaoth, do at this day require that seventh day to be superstitiously observed amongst Christians: and so by laying a yoke upon those that are delivered by Christ, do go about to make christ unprofitable unto us.  
16 And even as also, besides the observation of the Sabbaoth, which came about every seventh day, there were other days appointed under the Law, to celebrate some of the benefits of God, whereunto it was lawful to add some others, so it were to the same purpose: and not to erect will-worship, as were those two days named, PURIM, instituted under ESTHER, and also the feast of the dedication of the Temple: even so also, there is nothing to the contrary, but that both in particular churches, and also generally in the whole church, some such days may be ordained, according as the necessity of occasions, and times do require.  
17 Yet two things are here necessarily to be taken heed unto: first, that those days be very few, lest that by such holy days, an entry be opened to idleness and riot, the which abuses many of the ancient fathers do complain to have come to pass in their time, at those meetings which were celebrated at the sepulchres of the martyrs. The other, that no leaven of superstition, much more of impiety, be intermingled with such observations: to be short, those holy days (if need so require) must be so instituted, as all possible heed be taken, that no such abuses do creep in: and especially, that such holy days be consecrated unto none, save unto God.  
The Papists therefore are to be condemned, who from the small beginning of that impiety, which first sprang up, from the resort to the graves of the Martyrs, are grown to that pass, that they have dedicated unto their Saints, (as they call them) days, Temples, and invocations, which are joined, not only with unspeakable riot, but even with most open superstition and horrible Idolatry.  
18 Seeing then the case thus standeth, and that this great wickedness is so far grown, that it can not abide any moderate remedy: those godly Magistrates and Pastors, have done religiously and wisely, who have, either in part or wholly (as in some places) abrogated the observation of these days; yet is not the peculiar remembrance of some of the wonderful acts of our Saviour Christ to be therefore abolished.  
Defended by JOHN WTERBOGAERT, a low country man of Vltraject   

PRINCIPLES UPON THE FIFTH COMMANDMENT OF GOD'S LAW. XXXIIII.  
1 Having already expounded the commandments of the first Table, which do properly and peculiarly appertain unto the true and lawful worship of God: it is meet that we lay open the commandments of the second, which do contain our duty towards our neighbour, & first we will deal with the first precept thereof.  
2 This commandment therefore may be very aptly divided into two heads that is, into the commandment itself, properly so called, and the promise.  
3 In the commandment, are distinguished (by setting down one sort for the whole) the divers degrees of the callings appointed by God, to the behoof of man's society: namely, to the end that every man should walk with great care in his own calling, never turning his eyes from the bounds thereof.  
4 Therefore children (which is the first degree of man's society) are commanded to honour their father & mother, which thing also nature itself doth teach. By this name are comprehended both these from whence we are come, and also those that issue from us, together with our kinsfolk, both by father and by mother, our allies, and our country itself: and in like sort, those are here comprehended unto whom we are bound to perform any obedience, either by reason of their high place and authority, as king's Magistrates, Lords, Masters: or by reason of their age, as old men, or those unto whom we are bound for some benefit, or by any other knot of duty.  
3 The word (HONOUR) containeth three things, reverence, obedience, and thankfulness.  
6 Reverence is the acknowledgement & regard, which is yielded by the inferiors, unto the superiors, not only in body, but also in mind. So the son is bound to honour & reverence both his parents, the subject his governor, the younger honour his elder in years, & to be short, one man to an other.  
7 Obedience is the execution of the commandment given by the superior, performed cheerfully and reddily by the inferior, as far as lieth in him: therefore sons are bound willingly to submit themselves unto their parents, and subjects unto their governors: and to obey their commandments with all their might.  
The Anabaptists then, do withstand both God & nature, who think, that there ought to be no use of magistrates amongst christians, but that they are to be abolished.  
8 We are yet to take heed, that we yield not to our parents, Magistrates, or yet to any man, more than is meet: that is, that we have them not in God's steed.  
And therefore they do grievously sin, who hold, that whatsoever pleaseth the Prince, aught to have the force of a law.  
9 Thankfulness doth then, manifest itself, when as we do freely acknowledge, that we own a duty, unto all those of whom we have received any benefit, and are ready to repay them again, and that in fuller measure if we be able. Neither is it any thing against this point, that fathers do lay up for their children, and not contrariwise: for it cometh often to pass, that parents do stand in need of the help and support of their children.  
10 Even as honour is to be yielded unto superiors: so on the other side, those that are above others in degree, are bound to perform their duty towards their inferiors.  
11 Parents therefore must take the care of their children, but so as they do not suffer them to have too much of their own will: that is, that they do not love those whom they have begotten, either more, or otherwise than is meet. Of which sort was the love of ELIE towards his sons, HOPHNIE and PHINEAS: whereas it is their duty fatherly to chastise their offences.  
12 It is the duty also of Magistrates to regard the wealth of their subjects, to appoint, and by wise counsel to enact and ordain those things, which belong to their quiet and peaceable estate in this life. But as for those things which appertain unto the salvation of our souls, and do belong to the causes, precepts, and means to obtain the same, it belongeth not unto Magistrates to prescribe them: but it is an especial part of their duty, both to see, according unto the authority granted unto them, that the true worship of God be lawfully established according to his word, in the countries that are under their government: and also to defend the same being once established, against the violaters thereof, even by punishing them with death, if the case so require.  
13 In this commandment also, the flocks are bound to obey their Pastors, and overseers; and also cheerfully to honour them, and provide for their maintenance: as they on the other side, are bound with great conscience & care to feed their flocks committed unto them.  
14 Yet can neither the subjects with a good conscience obey their Magistrates, when they command them things that are manifestly impious and unjust, nor the flocks yield obedience unto their false Pastors, who go astray from the will of God.  
15 Yet it is not lawful for private men, to rise or oppose themselves violently against the Magistrates, that deal tyranniouslie with them: but it is their duty, when any such thing cometh to pass, either to betake themselves to prayers and patience, (which notwithstanding must not carry us away from that which God requireth of us,) or to fly unto them unto whom the Law hath given authority to bridle and to restrain such tyrants.  
16 The particular actions of some, which seemeth to give leave to private men to take armour against a tyrant, are not rashly to be drawn into example.  
17 Briefly we affirm, that within this commandment our neighbour also is comprehended: that is, every man (our enemies and all) unto whom we may do good in the Lord: because the laws of nature itself, do bind man unto man.  
18 Hitherto concerning the commandment. The promise adjoined unto the observation thereof, is annexed unto it, first to the end that men might be more and more stirred up to yield the said honour. Secondly, that it should be as it were, an earnest-penny of the divine covenant. Wherein also, mention is made of that land, which the Lord had appointed, as it were, a pledge of his covenant.  
19 This promise belongeth unto us, not as far as we consider the same, as it was sometimes made unto the people of the jews, concerning that holy land: but in regard that wheresoever we be, the earth is the Lords, and in what country soever we dwell, the same is granted unto us by the gift of God.  
20 Now this promise is marvelously agreeable unto the commandment itself, whereby the prolonging continuance of this life, is promised unto him that honoureth those, that were the instruments of the life which he enjoyeth.  
21 And even as a long and a prosperous life is promised unto obedient Sons; so on the other side, all disobedient, unthankful, and obstinate Children, are assured of the punishment of infamy, joined with divers and great calamities and torments.  
22 Neither are we therefore to conclude, that this promise is vain, because neither those are always long lived, who perform this duty, neither yet all the breakers of this commandment do die in their youth. For the Lord doth so dispose the blessings of this life, as he thinketh expedient; and the sooner he calleth hence those that are obedient unto their Parents, by so much the sooner he blesseth them: now the long life of the rebellious, do so commend the patience of God, as notwithstanding, it becometh a curse unto them.  
Defended by JOHN GIGORDUS Baeterrensis Occitanus.   

PRINCIPLES UPON THE sixth COMMANDMENT OF GOD'S LAW. XXXV.  
1 SEeing that life giveth being unto mankind, and that the commandments following, do appertain directly unto the preservation thereof; this commandment is justly set down in the first place; the reason whereof is threefoulde, merely and directly divine, natural, and politic.  
2 Directly divine, because, that seeing God is the only Author and judge of mankind: he sinneth most grievously against the Majesty of God, whosoever doth errogate unto himself the authority, to take away life from man.  
3 Natural, because, that seeing nature doth desire nothing more than the preservation of itself, he seemeth to bid battle unto all humanity: whosoever goeth about to destroy the very nature of man itself, as far as in him lieth  
4 Politic, because the other sins of men against men, do but annoy the society of man, whereas murder doth utterly destroy and abolish the same.  
5 The slaughter of man only is here forbidden.  
The MANICHAES therefore doted, who thought that the use of those things are here prohibited, which we can not enjoy, except their lives be taken away from them.  
6 Yet it is rightly gathered, that all cruelty and savadgenes in shedding the blood, even of beasts is here forbidden.  
7 He is not a manslayer, unto whom the Lord hath given express authority over the life of man, either ordinary, as unto Magistrates, or extraordinary, as unto PHINIAS, SAMVEL, PETER, and generally unto all those, whose service it pleaseth his Majesty to use, for the punishment of some men, so that it be known unto them, that God hath set them a work.  
8 Yet extraordinary facts are not to be drawn unto examples.  
9 Magistrates are so bound to revenge wilful murder, as they neither can, nor aught to pardon their lives.  
The Anabaptists therefore are intolerable, who take away that power from the Magistrate: and they are also greatly to be reprehended, who contrary unto all right and equity, would persuade men, that the superior Magistrates have power to pardon wilful murder.  
10 The Magistrate is bound to defend his people against all Domestical enemies of the public peace, and also, to save them from the violence of foreign foes, even by force of arms, if necessity compel him.  
It is then a most gross error, and most pernicious unto mankind, to hold, that all wars are unlawful unto Christians.  
11 Seeing that the especial band of public peace, is the agreement in the true worship of God, the Magistrate is also the maintainer of the first Table, against those that are manifestly impious, against heretics that are condemned of their own selves, and all such as are the violators of the public peace of the Church.  
12 This can be no buckler to the unjust persecutions, either of the Papists or of any other against the Church, which are always likely most unjust, both in respect of the matter itself, and also of their form of proceeding.  
13 They are to be accounted wilful murderers, which have had a purpose of killing, either long before, or upon some sudden passion of their mind. Yea, and those also, who not purposing directly to murder, do yet in the heat of their anger so hurt their neighbour, as death followeth thereupon, neither can drunkenness excuse murder.  
14 Slaughter merely committed at unawares: namely, wherein it appeareth that there was no purpose of hurt, is not contained within this Law: yet notwithstanding this kind of fact requireth some clearing, and a form of discharge from the guiltiness of the fact: both that he who hath done the deed, may be safe from the kinsmen and friends of him that is slain: and also that men may every way learn to detest murder.  
15 If it be not lawful for a man to slay his neighbour, much more is it unlawful for him to kill himself.  
16 Seeing the Law is spiritual that is, doth not respect the outward fact only, but also the very conscience this inhibition reacheth farther before God his tribunal, than before man's judgement seat. Therefore they only are not guilty of the breach of this precept, who have in deed shed the blood of their neighbour, or hurt his body, but even those that have but once thought of the slaughter of their brother, though their will consented not thereto.  
17 Yea, and the very affections themselves, that would carry us unto slaughter, if they were not restrained, are accounted for no better than murder in the presence of God, & of this sort, even by the testimony of our Saviour Christ himself, is anger any wise uttered, hard speeches, or the hatred conceived against our neighbour.  
Defended by JOSIAS DORTELLIUS Castridunensis.   

PRINCIPLES UPON THE seventh COMMANDMENT OF GOD'S LAW. XXXVI.  
1 SEeing we have dealt in the sixth commandment, concerning the preservation of man's life, which is the foundation of this commandment, and the rest that follow: (for they who were not in this life, should need neither marriage, nor riches, nor the estimation of their good name) and that next unto the care of our life, nothing is more to be regarded then marriage; the commandment concerning the same, is justly adjoined next unto the former.  
2 The reason of this commandment, as of the former, is threefold, Divine, Natural, and Politic or Civil.  
3 Divine, because God, who himself is holy, (and that chastity is part of holiness) will have us therefore to live chastened.  
4 Natural, because that seeing the conjunction of male and Fe-male, is drawn from the very fountain of nature: it behoveth the same to be pure, holy, and void of all uncleanness; and therefore, there was never any nation, who at the least, by the testimony of their conscience, have not condemned wandering and disordered copulation of men and women, and approve marriage.  
5 Politic, because it is behoveful for the Commonwealth, that families should 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 themselves in wandering and disordered conjunction.  
6 In this commandment, by setting down the part for the whole, is forbidden all copulation of men and women out of marriage, and also all provocation of lust. Of unlawful copulation, there are five sorts; Incest, Whoredom, Fornication, adultery, and copulation against nature.  
7 Incest is the conjunction of kinsfolks or allies, which in the degree and order of generation is forbidden both by the law of honesty, which is commonly called public, and also by the law of God: Now with these degrees can no mortal man dispense. Detestable therefore is the Pope, who claimeth unto himself the power, to dispense at his pleasure with these degrees. Neither doth it any ways make for him that in the first ages, men married their own sisters, whereunto they were enforced by necessity, when as yet, mankind was not multiplied, and seeing it was the pleasure of God, that from one male, & one female, all mankind should be derived, it was necessarily understood that he did ordain the conjunction of Brethren and Sisters to be then lawful: But this occasion ceasing it is manifest, that he would not have that custom to be accounted as a law.  
8 whoredom is the copulation of a man with a harlot, which the law of God forbiddeth by the same reason, that it doth all other conjunction out of marriage, for in all unlawful copulations, men sin against their own bodies, and violate the temple of the holy Ghost.  
Therefore of all other men they are most detestable, who think that to avoid the greater danger, public stews may be allowed.  
9 Fornication is committed, when an unmarried man meddleth with a maid or a widow out of marriage.  
10 Adultery is when as the bed of marriage, (which ought to be of one man, with one woman) is defiled either by the husband or by the wife.  
Polygamy therefore, or the having of more wives than on, although it was a long time tolerated amongst the ancient Fathers, yet was it never lawful, either by the testimony of the conscience, or in the presence of God: Neither did God ever allow divorcements, save only in the case of Adultery.  
11 Now if any man shall adjoin force unto any such unlawful copulation, there is no doubt but he sinneth more grievously.  
12 Conjunction against nature is, when as either male with male, or female with female, do in a brutish kind of fury, and such as nature itself abhorreth, burn in lust on towards an other: Or when as they pollute themselves with beasts, being a wickedness most abominable and not to be named.  
13 This commandment doth belong unto all, of what age, sex or state soever they be.  
14 God who is the only searcher of the heart, and doth abhor all pollution in what part soever of the soul or of the body it doth appear, forbiddeth unto us, in this commandment, not only these outward sins, but also the inward, and such as are preparations unto lust.  
15 God therefore doth here especially forbidden the mind within to burn with lust, and even that in our eyes, hands, or any other behaviour, & jesture of our body, there be nothing, that may savour of wantonness, and unshamefastness: to be brief, all filthy speaking, and all wanton writings, and undecent pictures are here forbidden by the Lord.  
16 The Magistrate, seeing the breach of this commandment doth most grievously annoy the society of man, is to punish the offenders herein, according unto the greatness of their faults: neither can it be justly doubted, but that incest, adultery, ravishing, and copulation against nature do deserve death, even by the law of nations.  
17 The Lord forbidding all uncleanness in this commandment, doth on the contrary command, that we lead all the parts of our lives, in Chastity and shamefastness.  
18 And therefore they, who are not so far endued with the gift of Chastity, but that they burn, are bound to marry, and husbands are to use the remedy of marriage in all moderation and honesty.  
The vow of Chastity therefore is to be condemned, both as being most unagreeable unto the law of God and nature, and also most rashly, neither doth it bind the conscience of any man.  
Defended by JOHN R●E of Normandy.   

PRINCIPLES UPON THE EIGHT COMMANDMENT OF GOD'S LAW. XXXVII.  
1 IN the two former commandments, care was had of the preservation of man's society, as far as it belonged unto the very persons themselves: In this Comdement, God requireth the maintenance of their goods; thereby having regard, both unto every family, and also, unto the common utility.  
2 The reason of this precept, as also of the sixth and seven is threefold, divine, natural and politic.  
3 Divine, because that we must abstain from theft, seeing God doth forbid us to steal, for he that is the bestower of goods, is the disposer and preserver of them.  
4 Natural, because, as the Lawyers do speak; it is of the law of nature, that some men do possess more, and some less, the which thing whosoever do confound, they violate the law of nature.  
5 Politic, because that unless, that theft were forbidden, not only peace and quietness among men, should be broken; but also the whole society of men, should be destroyed.  
6 By theft, is comprehended in this commandment, by setting down the part for the whole, all kind of injury that is offered unto the goods of our neighbour, as the taking away of other men's goods, the unjust retaining of them, either by fraud, or by open violence.  
This commandment than doth altogether withstand the confusion of goods, which certain fantastical men, (and PLATO also in this point not divine) & namely, the Anabaptists of our time go about to establish among Christians.  
7 All goods are, either sacred and divine, or humane.  
8 Sacrilege, is the stealth of those goods, which are called Divine: not because God standeth in need of them, but from the use and the end to the which they are appointed: namely to the worship of God.  
9 Human goods are either our own in proper, or common by right of their use and possession, or belonging unto other men. Other men's goods are in like sort, as either public or private.  
10 Peculatus or the robbing of the common Treasury, is the stealing of the public goods, when as a man doth take unto his own private use, the things that are the whole Commonwealths: whereunto is annexed, the crime and accusation of extortion or ill behaviour in an office.  
11 The definition of theft given by the Civilians, doth properly belong unto private matters, and it is rightly defined to be the fraudulent handling for lucre's sake of other men's goods, in the use or possession thereof, being a sin forbidden to be committed by the law of nature: Now of this sin, some sorts have proper names among the Latins, as Plagium, manstealing, and Abigeatus, stealing of cattle: the rest they comprehend under the general name of theft.  
12 Theft is universally forbidden, both in respect of the substance of the thing: and also in regard of the quantity, quality, and use of it.  
He therefore is guilty of theft, not only which secretly convaieth away other men's goods, and fraudulently receiveth or possesseth them: but also he which putteth old in steed of new, useth false weight & false measure; or he, who upon a purpose to deceive, doth not restore the owner's goods at the time and at the place appointed.  
13 All of what age, sex, or state soever they be, are forbidden to steal in this commandment.  
14 The word Theft, doth here also comprehend all the evil conveyances, whereby we go about to make other men's goods to be our own. And all the ways which covetousness, the root of all those evils, doth teach us.  
Usury, that is, the gain which a man either by covenant or without covenant, doth reap by the harm of his neighbour is here especially forbidden.  
15 God the searcher of the heart doth not only forbid outward theft, but also all the inward desire whereby we gape after other men's goods.  
16 Out of this negative commandment, the affirmative is to be understood, whereby we are commanded to give every man his own, and freely and willingly to bestow to the use of our neighbour, according unto our callings, whatsoever gifts, either of the mind or of the body we have received of God.  
Wherefore all Monks, beggars, stage-players, and all other loiterers, who either live in idleness, or gain their livings out of other men's goods by unprofitable sciences: or by riot do spend their own substance, whereby, they might honestly maintain themselves and others, are especially guilty of the breach of this commandment.  
17 The civil punishment of theft, may be arbitrary, upon the divers considerations of circumstances, times, places, and people, according to that common saying of the Law: when wickedness doth grow more riefe, the punishment of it ought to grow more severe.  
They are not therefore to be hard, who hold that it is in no wise lawful to punish theft with death.  
Defended by LAURENCE BRVNE●IVS of Avignon.   

PRINCIPLES UPON THE NINTH COMMANDMENT OF GOD'S LAW. XXXVIII.  
1 HAving done with the exposition of the Eight commandment, order requireth that the ninth be explained, wherein the end and reason of the commandment is diligently to be weighed, that it may be made clear & manifest, what is commanded & what is forbidden.  
2 The reason of the commandment is threefold, divine, natural, and politic.  
3 Divine, because God who is true, will have us to love the truth, and to hate falsehood.  
4 Natural, because there is such a near consent and agreement between the purpose of the mind, & the words of the mouth, that those wise men, who first gave names unto things, did call them both in Greek, by the one and the self same name, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby showing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one to be like unto the spring, and in the other like unto the stream: that, like unto the spring which is conceived in the mind, and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inward, or internal: the other like unto the stream which floweeth out of the mind through the mouth, be means of the tongue, & it is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or uttered & pronounced  
5 Now then even as it is agreeable unto nature, that the stream should be like unto the fountain, whence it springeth, & that it is against nature that an impure stream should issue out of a clean and pure fountain, so it is agreeable unto nature, that the outward speech should be answerable unto the inward mind, and it is contrary thereunto, that the one of them should disagree from the other.  
6 Politic, because, that seeing the society of men, is very much annoyed by a lying tongue and speech: this kind of injury ought altogether to be rooted out, from all well ordered commonwealths, that men may live in peace and quietness.  
7 The end of this commandment is, that in all things, at all times & places, we follow after that which is true, plain, and upright; and that, not only in the maintenance of the good name, credit, & estimation of others, but in the augmenting thereof, as far as lieth in us, and honesty will permit  
8 Because furthermore, that this law doth forbid false witness, under the which, by setting down a part for the whole is contained all kind of lying: we think it meet in as much as the whole treatise following is concerning lies, first to set down what a lie is.  
9 A lie is that, whereby any thing with a purpose to deceive 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 ways, either in doctrine, or otherways in the government of our life.  
10 A lie in doctrine is committed, either when in religion men depart from the annalogie of faith: the which sort of lies, is of all other most pernicious; within the compass whereof, all heresies are contained: Or when as in the delivery of arts, some thing contrary unto truth, is Sophistically intermingled with the true precepts thereof.  
11 Now although, of those lies which are committed in the government of our life, we see not every sort; yet the great ugliness of them, may be some ways distinguished.  

1 12 When as a man being carried only by the affection of lying, doth utter an untruth, having neither purpose to deceive, neither hope of gain, either for himself, or for others.  
2 13 When as a man doth lie, either in word or in deed for his credits sake; as all proud boasters, arrogant men, and hypocrites use to do; and all those, who hunting after the common fame, are not ashamed, with uncleane-mouths to power forth gorgeous and gay lies.  
3 14 When as the pleasure of other men is only respected, and this sort of lie may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a sporting lie.  
4 15 An officious lie, whereby, either profit or commodity is sought for, without the endamaging of others, or the truth which ought to be uttered is kept close, or the falsehood which ought not, is uttered: For it is indeed, contrary unto the duty of a godly man, to lie for any cause.  
5 16 When some deceit is meant towards him, concerning whom, or to whom a man speaketh.  
6 17 Hitherto are to be referred backbiting, reproach, scoffing, and privy whispering: and to be short; all those things, which either privately or publicly, do oppugn, the integrity of the good name, or goods of our neighbour, or do sow dissension.  
7 18 When as a man lieth, either privately or publicly in judgement, to gain either for himself, or for another, by the hindrance of his neighbour, as by false accusation, false witness, the defence of an evil cause, or by pronouncing a false sentence.   
19 Hitherto concerning a lie, whereunto truth is opposed, the excellency whereof, if it could be seen with the eyes, would wonderfully inflame men with the love thereof, and draw them to seek it, and would bring lying into envy and hatred, and make it loathsome unto all men.  
20 Now Truth is a constant endeavour of the mind, whereby we are drawn to embrace true speeches, to speak the truth, to avoid all deceitful concealing both in word and deed, and to love singleness and uprightness. Hitherto doth appertain the love of the truth, the plainness and moderation of the tongue; with many other virtues that are opposite unto lying.  
21 But in as much as lying is a thing that cannot be comprehended: none of these things which contain some truth either in word or deed, are to be called lies, but are to be termed forms of speech, under the which, the truth is contained: Of this kind are many Prophetical speeches and actions, and all Tropes in like sort, as Metaphors, Metonimies or changes of the name, Ironies, Allegories, Hyperboles or excessive speeches. And in like sort, all Proverbs, Parables, Fables which carry no untruth with them; and therefore they are not to be called Lies, but instruments of the truth.  
Defended by JOHN HALBERGIUS a Fleming.   

PRINCIPLES UPON THE TENTH COMMANDMENT OF GOD'S LAW. XXXIX.  
1 Having done with the ninth Commandment, the tenth remaineth to be discussed, wherein the Lord setteth down a law, not only for the outward act of the body, but even for the inward thought of the mind.  
2 This commandment is set down in the last place, because the best method in teaching, is, to proceed from the things that are known, unto the things that are less known: Now these things which do consist in a determined will, and afore appointed deliberation or outward act, are better known then the inward thoughts, which very few think to be sin, so they do not break out into actions, and none (as PAUL testifieth) can account them to be sinful, except the assent be joined unto them, save only those who are instructed by this commandment.  
3 Now Concupiscence in this place, is not only, (as commonly they define it in the Schools) a desire of an apparent good, but rather every motion of the mind, even the very lest that is not agreeable unto the will of God.  
4 The reason of this Commandment is double, the former whereof; is drawn from the nature of the Law giver; who being a Spirit most pure, hath set down a law like unto himself, that is, a spiritual, piercing in this commandment, unto the most inward closet of man's heart.  
5 Unto this reason, is annexed another; whereby a difference is set down, between the laws of God, and the constitutions of other lawgivers, how wise soever they be.  
6 For by the Politic laws of men, are condemned those things only, which are unjustly done or spoken, either against the Commonwealth, or against private men. Some Philosophers indeed, reprehend the very evil affections, as being of themselves faulty: but yet only so far as, the will consenteth unto them.  
7 But in this Commandment is condemned, the very lest thought that doth serve from the will of God, (and doth not resemble that image, according unto which, the first man was created) although we assent not thereto; and therefore, the foundation of this Commandment pierceth deeplier than any laws of men, or any precepts of the Philosophers.  

1 They are therefore deceived, who hold, that the concupiscence here condemned, is only an infirmity, and not a sin,  
2 They err much more grievously, who do not only, not condemn this sin after Baptism; but also hold it to be a kind of matter left within us, to kindle and stir up virtue, by opposing itself thereunto.  
3 It is also manifest out of this Commandment, that the fulfilling of the Law, is altogether impossible, even unto the most holy men; and it is apparent, that all men in themselves are here condemned.   
8 Yet every desire and affection, are far from being condemned in this Commandment, for those desires to do good, which are powered into the hearts of the faithful, are especially commendable: Neither are the necessary, and the natural effects, which God hath engraven in the nature of man, both for the desire of those things that are agreeable unto nature, & also for the repelling of such things as are contrary thereunto, condemned by God's word, so that they be contained within the bounds of that mediocrity which the wisdom of God hath set down.  
They do therefore grievously offend, who bring in amongst men, the Stoiacall immoovablenes of the affections, as though God would have men to be without natural affections or senseless.  
9 The raving of frantic men, and the dreams of those that sleep, although they be testimonies of the corruption of nature; yet are they not properly contained within this commandment.  
10 Yet all vile and filthy dreams, and all other that serve from God's law, are sinful in their manner, and stand in need of the mercy of God; especially, if they proceed from the evil cogitations, that we have had in the day time.  
11 This Commandment maketh not the Decalogue to have any Tautology, or vain repetition in it, neither is it any wise superfluous.  
12 This Commandment concerning concupiscence, is one, and not two.  
The Papists therefore are gross seducers, and all others, who having blotted the second commandment out of the first Table, and yet knowing that the number of the Commandments by the authority of the Scripture must be ten, have, to the end they might craftily cover their deceit, rend this Commandment into two.  
13 All wicked concupiscence against the goods of our neighbour, is here forbidden; by setting down a part for the whole, as it is usual in the other Commandments.  
14 This law doth expressly make mention of some of the goods of our neighbour, as of his House, his Wife, his Servant, his Maid, his Ox and his Ass: both that these few might be for an example of the rest, and also, because that men do for the most part more earnestly and commonly covet these things.  
15 That which is here spoken unto men [Thou shalt not covet thy neighbour's Wife,] is to be understood, as spoken and commanded unto women; namely, that they should not covet the husband of another: for this Commandment doth appertain unto all, without any difference of sex or estate.  
16 Out of the former things, the affirmative of this Commandment is easy to be collected, which is; that whatsoever we conceive, meditate, or will, be joined with the glory of God, and the good of our neighbour; the Lord herein commanding us, that we should love him with all our hearr and understanding.  
Defended by PETER CARPENTER a Low-countriman.   

PRINCIPLES CONCERNING REPENTANCE. XL.  
1 SEeing the wickedness of man's nature is such, that not only no man can perform the Law of God, but not so much as perfectly fulfil the least part thereof; and therefore, no man in this corrupt flesh can live without sin; it will not be amiss, now that we have done with the opening of the law, to set down the treatise concerning Repentance: For even as by the diligent reading over of a thing, the faults escaped in writing, are oft corrected; so the sins of our life are amended by repentance.  
2 Repentance therefore, which the Hebrues call TSHWAH from turning again, and the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the changing of the mind, may be thus aptly defined.  
3 Repentance is the true conversion of our life unto God, proceeding from the true and sound fear of GOD, whereby, the sinner leaving the folly of sin, cometh home again, & changeth the former purpose of his mind into a better.  
4 Two things are diligently to be noted in this definition; the one (where we speak of the conversion unto God) that there is required a renewing, not only in our works, but also in the very soul itself, which then doth cast off the old man, when as, it bringeth forth the fruits of works that are answerable unto the renewing thereof.  
Therefore, the preposterous endeavours of hypocrites are to be reprehended, who externally make a show of outward repentance, when as in the mean time, they never go about to untie the bundles of iniquity, which they have within them.  
5 The other, in that we teach, that it ought to arise from the true fear of God: For the soul of a sinner must be touched with the sense of God's judgement, before such time as it can be drawn to repentance; For such is the obstinacy of our flesh, that unless it be bruised with threats, as with a hammer, the slothfullness thereof will never be amended.  
6 Now of Repentance there are two parts; Mortification of the old man, and the quickening of the Spirit.  
7 Mortification of the old man, is the abolishing of our natural corruption, which is done by the Spirit of God, and is by little and little, perfected by the same.  
8 The quickening of the Spirit, or the gift of the new man, we define to be that power, which by little and little, coming into the place of the abolishing of our natural corruption, (as the day succeed the driving away of the darkness) maketh that after we have known and allowed the will of God, we begin to do and to will, that which is good.  
The Papistical division of Repentance, into contrition of the heart, confession of the mouth, and satisfaction of the deed we allow, if it be rightly expounded: but we refuse the same, as altogether false and ungodly in that sense that they bring and understand it.  
9 For they do understand nothing else by the contrition of the heart, than that biting, wherehy, sin doth gnaw the conscience, either when it standeth in the fear of the judgement, of GOD, or of man's, that hangeth over it, or when it suffereth the punishment imposed by men.  
10 But we call that a contrite heart, whereby the conscience is marvelously grieved indeed, and that not with out the biting of sin, but properly by the inspiration of the holy Ghost; not so much for fear of punishment, as because a man hath offended his GOD, and by reason of the hatred of sin; the which heaviness, the Apostle, that he might distinguish it from the other, which begetteth desperation, calleth sorrow or heaviness according unto God.  
11 Again, most foul, and most contumelious against the grace of God, is that other error of theirs, whereby, they make that biting of sin, which is altogether deadly, unless it be healed by the grace of God, to be a part of that punishment, which should be paid as a recompense for sin.  
12 So also we acknowledge, that the Scripture doth make mention of a double confession: The one, which is done either unto God alone, & that either privately by one man, or publicly by the whole Church: or that which is done unto God and the Church, by those who have offended the Church by some public scandal or offence: the other which is done unto our neighbour, being hurt by some private injury.  
13 Now, this latter confession have the Papists, contrary unto the whole law of God, turned unto an auricular confession: setting down a law, whereby with unspeakable tyranny they have bound miserable consciences to reckon up their sins both all and some that they have committed, in the ear of the sacrificing Priest.  
14 The punishments also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians being ordained not for every one, but for those only who sin with the public offence of the church, and who have their cause made known before the Presbytery, not that any satisfaction should thereby be made unto God, as though the penalty were satisfied, but to the end that the pride of the sinner being beaten down, the Church might have a sure testimony of his repentance (those punishments we say) have the said Papists changed, with manifest impiety into certain forms of penalties, that partly are full of superstition, and partly altogether blasphemous: which also they teach to be such a satisfaction of the penalty in the presence of God, as deserveth remission of sins.  
15 Unto this most foul delusion, they join an other twofold error, to wit, purgatory, and indulgences whereas indulgence was nothing else at the first, but some mitigation of the severity of the Canons, whereby upon good grounds, some favour was showed unto those that had offended, lest they should have been swallowed up with over much heaviness.  
We detest therefore that whole fable of purgatory, as being an execrable impiety, and mere contrary unto our free reconciliation by Christ.  
16 The law is properly the object of repentance, as the promises of the Gospel are of faith.  
Therefore to speak properly, Faith is the mother, and not a part of repentance.  
17 Yet if by repentance we will understand the whole change of man unto better, we acknowledge, that faith is a principal part thereof, whereby a man is changed from being an unbeliever, to be a believer.  
18 Now we rightly gather by the former things, that repentance is a mere gift of God, and that it is ridiculously said, to arise from our natural free-will; seeing by nature we are servants unto sin.  
19 And seeing that the flesh doth in some sort remain in us, two things do follow thence; first, that continual Repentance is required of us, as long as we are in this life: Secondly, that Repentance is acceptable unto God, not by any merit thereof, but only by his mere free mercy.  
20 We condemn the Novatians, who deny repentance unto them that are once fallen.  
21 And the Annabaptists, who dream, that they have attained unto a perfect degree of righteousness in this life.  
22 And that over great severity of the Cannons, who did exclude the Ministers of the Church, after they had once made public repentance, from all hope of being received again.  
Defended by DANIEL DOOLEGIANUS a Low-countries man.   

PRINCIPLES CONCERNING THE CONCEPTION OF JESUS CHRIST. XLI.  
SING WE HAVE SUFFICIENTLY SPOken of the person and office of Christ, and also of the Law, which bringeth us unto Christ: we think 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 us, beginning with his conception in the womb of the Virgin.  
1 BY Conception we understand, that which was made within the Virgin; namely, that in deed, & essentially she should begin to bear in her womb, that Son of God which was true God and true man.  
2 Neither was that man form, any space of time before the person of the word was united unto him: but that Man began to be at the one and the very same moment, that it was personally assumed by the aeternal word.  
3 This humanity was, and shall continue for ever, a true and a perfect humane nature, in regard both of the body and soul, being then made, when as it was conceived in the womb of the Virgin, and not before.  
4 That aeternal person also of the word, or of the son of God, Coessential with the Father, is the true person of the Son of God.  
5 In this conception, which was a beginning in time of that personal uniting; the one nature did not simply assume the other, but the person of the Son, took upon him the nature of man in that one particular man, and did prefer it unto the dignity of the person of the Deity: Wherein, notwithstanding do remain, both the very natures, & also their proprieties, whereby they are that which they are, distinguished without any confusion or separation.  
6 Whereas DAMASCEN then, doth call the person of Christ wholly considered, a compound person, because he is God and man, his words are warily to be taken: For the parts concurring together, for the making of some third thing, which of itself is not, (as the soul and the body in the making of a man) do of themselves exist before the third thing made of them is existent. But in the person of Christ, the Deity of the word, doth not only sustain the consideration of the one nature: but even of the whole person, attributing this unto that man, that he doth subsist in the very Son of God, and is not man alone of himself: For otherwise there should be one person of the Son of God, and another of the Son of man, neither whereof could of himself be the Mediator.  
7 The parts furthermore, that properly make up the whole, are compounded together: But the Deity can admit no composition, seeing it is most perfect; and therefore in this conception, it did prefer that man unto the dignity of the divine person: but so as nothing was added thereby unto the word, but rather, that that man did receive this personal dignity from the word, whereby, it is come to pass, that (as we have said) he is exalted above the Angels, the natures yet remaining.  
8 Therefore Christ was rightly said by the Fathers to be greater than himself, and lesser than himself.  
9 Now this assumed body, was made out of the substance of the Virgin Marie, according unto the promises made by the Prophets, in which respect, he the very same, who is the Son coeternal and Coessential with the Father, is truly the Son of ADAM, out of the stock of ABRAHAM and DAVID, Coessential also with his Mother.  
10 This conception, the effect whereof, was the personal union of the word; and that man, could not possibly be wrought by the power of any Creature.  
11 Furthermore, Christ is said in the belief, according unto the Scriptures, to be conceived of the holy Ghost, which is as the Angel GABRIEL doth expound, the power of the most high, and the third person in the Deity.  
12 Yet cannot Christ be said therefore, to be the Son of the holy Ghost: for in this conception, the holy Ghost, doth not sustain the consideration of the Father, who begat of his own substance, but of a cause forming the flesh out of a matter taken elsewhere.  
13 Yet is this Conception the work of the whole Trinity, but distinctly considered; for the Father doth send his Son into this flesh, the Son is conceived in this flesh, the holy Ghost doth form this flesh out of the substance of the Virgin.  
14 Although that that Virgin, blessed above all women, was yet the daughter of ADAM, and therefore infected of herself, with that universal contagion of all mankind; whereof also undoubtedly she brought forth some fruits: Yet notwithstanding, the flesh of Christ, was in no wise polluted with that contagion; but as the Angel witnessed, he remained from the very moment of his conception, a most pure consubsisting habitation of the eternal Son.  
15 For the holy Ghost, when he took the substance the Virgin, did altogether cleanse the said substance from all corruption, before such time as he turned the same into the seed of man's flesh.  
16 In this most pure flesh, was placed also a most holy, and a most pure soul, that Christ alone should be that true holy one of the Lord, making holy all his members for ever; of whom, the Levitical high Priest was only a Type.  
17 We condemn therefore the Samosatenians, who will have Christ to be a bare man.  
The Arrians and Seruetians, who gainsay his Coessential and coeternal Deity.  
The Marcionites and the Manichaees, who change the flesh of Christ into a bare show.  
The Schuengfeldians, who attribute unto Christ a heavenly body.  
The Appollinarists, who affirm, that the WORD was in stead of a soul, unto the flesh that was assumed.  
The Nestorians, who divide the person.  
The Eutychians, who both confound the natures, and mingle together their Essential properties.  
The Monophysits, who in stead of the unity of the person, did place the unity of the natures.  
The Ubiquitaries, who with EUTICHES do define the personal union, by a Real effusion of the properties of the Deity into the humane nature, and with NESTORIUS, do define the same by the cooperation of the natures, and with the Monothelites, to be only a power proceeding as it were from God and man.  
The Papists, who affirm the Virgin Marie to have been conceived without original sin, (and in mainetaining Transubstantiation) do overthrow, whatsoever they hold aright concerning the truth of the flesh of Christ, and the personal union.  
And their doctrine also, who placing here upon earth an essential Consubstantiation under bread and wine, do strike upon the same rock of confusion.  
Defended by DAVID PIOTAEUS of Lions.   

PRINCIPLES CONCERNING THE NATIVITY, CIRCUMCISION, AND BAPTISM OF CHRIST. XLII.  
IN THE FORMER PRINCIPLES WE HAVE done with the conception of Christ: now we are briefly to deal with his Nativity.  
1 EVen as these words of the Creed of the Apostles, (conceived by the holy Ghost,) do set forth the purifiing of the seed of the Virgin, to the end, that the body of Christ might be purely form thereof: So these words [Borne of the Virgin Marie] do declare unto us, the bringing forth of Christ into the world by the said virgin, and so his Nativity.  
2 We say that Christ was borne, (when as the usual term of childbearing, common unto all other men being fulfilled) the Virgin brought forth Christ that word of the Father, and the Son of DAVID.  
3 For he which was conceived, was also borne; The Virgin Marie therefore is justly called the mother of God; though she be not the mother of the Deity: And we do justly condemn NESTORIUS, who made a vain distinction between the mother of Christ, and the mother of God; as being things opposite the one to the other.  
4 Of the sure persuasion of this Nativity, we reap a double profit; the one, that hence we learn, that the word (yet without the laying a side of his divine nature, or any conversion or mixture of the same) having taken upon him our flesh, our soul and our mind, that in all things, (sin excepted) he might be made like unto his brethren; began to be God and man.  
The Arrians therefore are to be condemned, who deny our Saviour Christ to have had an humane soul; and the Appollinaristes, who deny him to have had an humane mind.  
5 The other, that by this means we might be assured, that Christ according unto the flesh, is from those Fathers, of whom Mary came, that is from ADAM, ABRAHAM and DAVID, unto whom it was peculiarly promised, that the Messiah should come of their seed.  
6 He was also borne (as it must needs be) according unto the foretelling of the Prophets, of a Virgin that was unknown of man, because otherwise he could not be borne a pure man, and so he himself should have stood in need of a Mediator.  
The jews therefore are to be condemned, who hold against the Christians, that it was not needful, that the Messiah should be borne of a Virgin, but that he should be the Son of some King or of some Prophet.  
7 The virginity of Marie after her childbearing, to wit, that as it is most certain, that before her childbearing, she was unknown of man; so also she remained a Virgin after the same unto her dying day, is religiously believed: yet there is nothing expressly found concerning this point in the holy Scriptures, neither doth it belong aniewise unto the mystery of our salvation.  
8 In this place, we do not only refuse, but utterly detest, all filthy questions, and such as are most unagreeable unto so holy a birth.  
9 Christ being an infant, and bound in his swaddling bands after the manner of all other men that are borne, cried in his swaths, as also he did truly suck milk: it behoved also, that his body and his humane wisdom (though it made greater growth in him then in other men) and his experience did grow as he did increase in years; in so much as, God would not have the laws of nature to be broken in these things.  
10 Christ therefore, at that time had a Child's body, and afterward a man's, finite, and having the instrumental parts thereof, and therefore circumscribed in a place, the which essential qualities of a true body, he neither did at any time, nor ever will cast of.  
They ere therefore, who teach, that the body of Christ can be every where, and yet his humanity remain still unviolated; neither doth it follow thence, that the natures are separated.  
11 That body even unto his death, was subject unto humane infirmities, and so of itself subject unto corruption, though it never felt the corruption of the Grave: but after his resurrection, he laid aside all those infirmities that were brought upon man for sin, and even the natural life itself.  
Whence MANES is convinced with MARTION, and those whom they call DOKITAE, who teach, that Christ in deed never did, or could suffer any thing, and that he did only bear men in hand that he suffered.  
12 This Nativity was the beginning of the open humiliation of Christ, whereby, he made himself of no reputation; namely, when taking upon him the form of a Servant, he truly came into this world, even as his death and burial was the last part of the same.  
13 Furthermore, in that he was circumcised, ●nd baptised, it was not done therefore, because he in himself needed to be made clean by them, as though before he were polluted; but that we should learn.  
14 First, that the whole force, both of the circumcision of the Fathers did, and of our Baptism doth depend upon him, as being he, by whom the Sacraments are truly made the signs of our reconciliation with God.  
15 Secondly, that he was the Saviour, and the Mediator, both of the Fathers that were circumcised, and also of us that now are under Baptism.  
16 Thirdly, that he came therefore into the world, not to break, but to perform the law, and perfectly to fulfil it, even in the least points.  
17 Fourthly, that he is the knot & the band of both the covenants, although he abrogated the old by the new.  
18 We then condemn their blasphemy, who thinking that Christ was born a bare man, do teach that in his baptism, he was first of all made partaker of the holy Ghost, and therefore, that he is called God only in name.  
Defended by DANIEL CHAMERIUS Occitanus.   

PRINCIPLES CONCERNING THE PASSION AND DEATH OF OUR LORD JESUS CHRIST. XLIII.  
HAVING HANDLED THOSE THINGS which appertain unto the conception and Nativity of jesus Christ our Saviour: we are to come unto his Passion.  
1 AS soon as the WORD, that aeternal Son of God, taking upon him man's flesh, was brought forth into this world, he began even then to perform the mystery of our Salvation▪ Neither had it sufficiently profited us, that Christ had only been borne, unless also, he had performed whatsoever was required to be done, that we should be reconciled unto God.  
2 The will of the Father consisted in these points: first, that in him, man's nature being perfect and pure from all sin, should most holily, most perfectly, and most fully fulfil all the righteousness of the law: Secondly, that by the whole course of his life, he should take upon himself the punishments due unto our sins, and pay the ransom of them by a full satisfaction.  
3 Therefore, whereas in our belief, we go presently from his Nativity to the suffering of the Cross, thereby (setting down a part for the whole) is comprehended what soever Christ suffered, even from the very moment of his conception, unto the day that he was delivered into the hands of the judge; and that not without cause, seeing this was the last and especial act of the suffering of Christ for us.  
4 By his passion in like sort, we understand also all those sorts of injuries, wherewith the Evangelists do write, that he was reproached, and his punishments aggravated.  
5 In these sufferings of Christ, we consider three things especially.  
6 And first of all, both that fearful hatred of God, against every transgression of the law, which could in no wise be appeased, but by a most perfect satisfaction.  
7 And also that unspeakable love of God towards man, who sent that only begotten Son of his, that whosoever should believe in him, should not perish, but have everlasting life.  
8 Next, we are to consider the instruments which the Lord used to effect so great a work; and they were most evil: namely, Satan, the Priests, JUDAS and PILATE; (for who but such as were most wicked, could find in their hearts, to accuse or condemn him that was most innocent) yet the LORD used them in such sort, as by their means, he brought to pass that work, which of all other the works 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 wilfully, and against their own conscience, he allotted them unto most just condemnation.  
9 Thirdly, we consider the effects of that sacrifice; namely, the force of that most perfect obedience of his, even unto the death of the Cross, whereby, we are clad with such a righteousness, as the law of God requireth; and also, the most full satisfaction for all our sins, wrought by this oblation once offered; whence doth follow remission of sins freely, in respect of us.  
Wherefore the Papists do err most foully, who besides the only Passion of Christ, go about to place their own merits, and the merits of Saints, as a needful supply of the said Passion, or as though Christ was therefore borne, that he might power into us the force to merit aeternal life of ourselves.  
10 Now, seeing Christ was true man, that is, consisting of a true soul, and of a true body of a man; he had a body subject unto outward passions, and therefore, he bore most grievous sufferings in his body, to the end, that he might truly deliver us, even in respect of our bodies.  
11 Now, in respect of the soul, he was strucken thorough with most unspeakable anguishes and torments: yea, he suffered in his soul, the most horrible and fearful burden of God's wrath, that he might deliver our souls from the everlasting torments of Hell.  
They therefore are to be condemned, who have affirmed, that Christ, either did not suffer, as the Simonians or that he did not truly, but supposedly suffer, as the Marcionites and the Manichaees did.  
12 The Divinity notwithstanding, which was personally united unto the humanity that was assumed, did not departed therefrom in the time of the passion; but it so far with held itself in not showing the force thereof, until that his soul did unspeakably apprehend and feel the wrath of God, than the which nothing can be imagined more horrible; the burden whereof, he had never been able to sustain, unless at the last, he had been strengthened to gain the victory by the same Deity of the word.  
13 jesus Christ then, to speak properly, suffered in his body and in his soul; yet notwithstanding, we may truly and christianly say, that the Lord of glory was crucified, dead, etc. not that the Deity did suffer, (for the Divinity is imparible) but that this body and this soul, is the proper body and the proper soul of the WORD.  
We do detest therefore, both the open Eutychians, who as they confound the proprieties and the natures: so they hold, that the Deity did suffer; & also the close and secret Eutychians, who are compelled in deed to confess, that the Deity did not suffer, but yet do hold, that the communicating of the proprieties of the Godhead and the Manhood, are real; even in respect of the natures themselves, and therefore, that the word in respect of itself, did suffer some thing.  
14 That base estate of the WORD, whereby he made himself of no reputation, not in himself, but in the flesh which was assumed, was especially seen, as it were with the eyes in his Passion, wherein the aeternal Son of God as we may say, forgetting himself, if I may so speak, did hasten of his own accord unto such a punishment.  
15 The condemnation of Christ under CAIPHAS and PONTIUS PILOT, 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 Tribunal seat of God, Christ appeared before the seat of the high Priest PONTIUS PILATE; yet was he by and by condemned to be hanged upon the Cross; the just for the unjust, that he might set us free from the judgement of GOD the Father.  
16 The kind of punishment whereunto he was judged, was the Cross; then the which, there was nothing more ignominious, even by the law of God, to the end we might know, that he was not only dead, but also made a curse for us.  
17 Christ therefore, being the true and the only Priest, performing the work of the Mediatour-shippe, as all the shadows of the law did prefigure him, carrying about with him that Tabernacle of his body, entered once into the holy place, where upon the Altar of the Cross, he once offered himself a Sacrifice and a brunt offering unto his Father, by sheadding his most precious blood; he I say, being the Priest, the Sacrifice, the very redemption, ransom, and propitiation, and even all these things for ever.  
We detest therefore with all our hearts that blasphemy, whereby the Papists are not afraid to affirm, that Christ is as yet daily offered unto his Father, really and in deed for the quick and dead, by the sacrificing Priest: then the which blasphemy, nothing can be more execrable.  
18 Now Christ by his death, hath abolished both the first and the second death unto his Elect. The first death, not that he hath fully destroyed the same, but that he hath changed it in such sort, as it is no longer a punishment of sin, or an entry unto the other death, but a passage unto aeternal life.  
19 The latter indeed, in respect that he being dead, did altogether put it under his feet, and openly triumph over the same: wherefore also we are no longer to fear it.  
20 By the death of Christ, we understand the true separation of his soul from his body: the which soul (as having it in his own hands) when he had fulfilled all these things which were forespoken of the Prophets, concerning his satisfaction for us, and having performed all the solemnities of the true expiatory sacrifice; he willingly calling again and again with a great cry on his Father, gave up.  
21 Yet was not the Divinity of Christ therefore separated in his death, either from his body or from his soul; but it was always personally united unto both, in such sort, as that band of the personal union was never broken.  
Wherefore some have not taught aright, in giving out that Christ by his death, ceased to be man.  
22 lastly, besides all the fruits which we draw (as hath been showed) from the passion, cross and death of Christ, this is not the least, that by the benefit and power of them our old man suffereth, is crucified, & quit brought to nothing with him.  
Defended by ANTONY THYSIUS a low countryman.   

PRINCIPLES CONCERNING THE BURIAL 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 even unto his Resurrection are of his open humiliation.  
3 We have hitherto dealt, concerning the act of his secret humiliation, and also, concerning the four first heads of his open humbling, his Nativity, Passion, crucifying, and death; the two latter above named do yet remain; viz. his Burial and his Descension into Hell, the former whereof, belongeth unto his body, the latter unto his soul, as afterward we will speak.  
4 The Burial of Christ is to be expounded, even as the words themselves do sound, wherein are to be considered: First, the persons who buried Christ: Secondly, the form and manner of his burial: Thirdly, the end: fourthly, the effects: Fiftly, the place: Sixtly, the time he remained in the grave.  
5 The persons who buried him, were JOSEPH of Aramathea, and NICODEMUS, who having obtained the body of Christ of PILATE, did anoint the same with Balm, and wrapped it in fine linen, and afterwards buried it: In all which points, we have a singular example of faith, and also of God's providence, hereby making a way to the resurrection of Christ.  
6 The form of his burial, consisteth in his anointing, (the which in respect of God, was a type of that lively smell flowing from the death of Christ) his winding & laying in the grave, which were assured testimonies of his death.  
And here we are not to conceal their notable delusion, who not only superstitiously, but also ignorantly and foolishly, do in Savoy offer a certain Linen to be worshipped, wherein Christ should be wrapped in the grave, the which they also foolishly call a handkercherffe or napkin, wherein the whole body of Christ is painted: whereas the jews according to their custom, do only bind the head in a Napkin.  
7 The ends of this burial are manifold: For first of all Christ would therefore be buried, that he might be declared to be truly dead. 2. That he might pursue death, fliing as it were, unto her innermost den. 3. That he might make our burial smell of the lively savour of his death, and so drive away from us the horror of the grave. 4 That by this means, he might leave a sure testimony of the resurrection.  
8 The effect of the Burial of Christ, is first of all this; that as dying, he overcame death, and pursued this victory of his, that he might deliver his body from the effect of death, that is, from being turned unto dust: even so, by the same power of his, he might bring the bodies of his members, unto aeternal incorruption. The other is, that even as the burial of that body, which was assumed into for us, a spiritual & an aeternal life, was a certain continuance of death, so is it unto us a pledge of the spiritual death of the old man, dying in us by little and little: in which respect we are said in Baptism to be buried with him into his death.  
9 Neither is the body of sin weakened in us at a moment, but by continual progress doth daily more and more languish, until it be made altogether without strength, which shall then be, when we shall perfectly rise again.  
10 He is said to be buried in a Field, near unto the place where he was crucified, and that in a new grave cut out of a rock, that it might be clearly manifest, that he was truly buried; and therefore, also that he rose again, and not some other in his stead.  
11 As concerning the sealing & watching of the grave, both came to pass by the great providence of God; namely, that the most extreme enemies of Christ, by whose seal and guard, the sepulchres was made safe, might be compelled against their wills, to confirm the Resurrection of Christ, that by and by followed.  
12 It was not necessary, that the time wherein he lay in the grave, should in every point be answerable to the Type of Jonas; but we are to know, that (Christ hasting as it were unto the victory) the Scripture is wont, by setting down a part for the whole, to give the name of some whole thing to the beginning and end thereof. So Christ being put in the grave, at the latter end of that day, which went before the Sabaoth, lay in the grave the whole Sabbath, according to the custom of the jews, which account a natural day, from Evening to Evening, and rose again the beginning of the next, which was the first day of the week.  
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 RUFFINUS 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 Creed, which is called the Apostles, was written by the Apostles themselves, before they departed from jerusalem, every one of them bringing in his several Article, it is a mere fabulous tale, as the very number of these Articles do show.  
16 Yet it is clear, that they were faithfully and truly gathered out of the preaching of the Apostles, & accounted even from the most ancient time, as a square & a rule of faith  
17 Now their opinion is very probable, who do take these words, [he descended into Hell] (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 Christ's humiliation, which should be pointed out by the words of suffering, crucifiing, death, and burial; as this kind of speech is sometimes in the Scriptures Metaphorically used, 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 believe, that the Fathers of Nicene, and so many Synods that afterward followed, and the very Church of Rome itself would have rashly blotted out this Article, if it had been written in so many words in the common Creed.  
19 Either of the two therefore must needs be necessary; namely, that either this kind of speech, in that sense that we have spoken, though familiar unto the Hebrues, was not yet received in all Churches, as being ambiguous and not necessary; seeing it was sufficiently understood by the former, and so by a little and a little, grew out of use: or that this Article also, was then inserted into the common Creed, when as their opinion, which hath been of ancient time, had by degrees taken place, who thought that the soul of our Saviour Christ, being separated from his body, went into I know not what place, where the Spirits of the believing Fathers should have their abode.  
20 But this opinion, though it hath been of a long time received, by a common and an old grown error, cannot be confirmed any wise by any testimony of the evangelical History, but is manifestly overthrown thereby, seeing it is very apparent by the words of the Evangelists, that the Spirit of Christ, being departed out of his body, was there received, into whose hands he committed it when he gave up the Ghost, that is, into the place of aeternal blessedness, whereof speaking unto the Thief, he said; [this day shalt thou be with me in Paradise.]  
21 Now, that there was any place allotted unto the Spirits of the Fathers, that departed before the incarnation of Christ, whence afterward, the Spirit of Christ coming thither indeed, should bring them with him into heaven; it can in no wise be confirmed by any colourable testimony of the Scriptures: Neither would the Evangelists have omitted any such thing in the story of the passion of Christ: But this opinion seemeth to arise, partly, in that many are written to have risen, either by Christ, or with Christ: partly, out of the PSALM 16.8. which PETER citeth Act. 2.25. and out of two other places also of 1. PET. 3. wrongfully interpreted.  
22 Out of this error, arise two other that are more absurd, the one of those, who being led by the misunderstanding of the words of PETER, thought that the soul of Christ went indeed into Hell; to the end, that as in body he had preached the Gospel upon earth, unto those that were living: so also he should preach the said Gospel in his Spirit, unto the Spirits of those that were dead, as though that after death, there were any place left for preaching & repentance.  
23 The other error is of those, who dreamt that the Spirit of Christ should go unto the souls of the damned, that he might there also suffer in his soul, the pains ordained in hell for the damned: as though that the soul of Christ, whilst it was in his body, did not bear those punishments for our sake; as both that horrible agony, which he sustained in the Garden, and also, that fearful cry, [My God, my God, etc.] which upon the Cross made Heaven and earth to tremble, do bear witness: or as though, that speech, [It is finished,] wherein our whole hope consisteth were untrue.  
24 But we (omitting the whole controversy, concerning the putting in, or the blotting out of this Article) do simply understand, by the Descension of Christ into hell, those things, which Christ being made a curse for us, suffered in his soul for our sake, in those torments especially, which were so grievous, as nothing could be, no not imagined more horrible.  
25 By the word DESCENSION therefore, is not meant any removing from a higher place to a lower, because that can properly agree neither unto the Deity, which is every where, nor unto the body, which of itself lay dead in the Grave, neither unto the soul, which being commended unto the Father, was strait way in Paradise, after it was separated from the body.  
26 Now the word HELL, which in the Scripture is diversly taken, signifieth neither the Grave, because that explanation should be superfluous and obscure; neither yet the place of the damned, as it is clear out of the former Principles.  
27 Therefore this Descension of Christ into Hell, which had an end at his death, went before the Article of his burial: but yet it is placed after the same in the order of speech, even because it was thought meet, to set down in one tenor of speech, whatsoever did belong to the humiliation of his body.  
Defended by HILARY FANTRART an Englishman of Guernzy.   

PRINCIPLES CONCERNING THE RESURRECTION OF JESUS CHRIST. XLV.  
1 HItherto we have heard Christ's combat with death; wherein he might seem to be overcome by death, because it so far prevailed against him, as it threw his dead body into the grave.  
2 Now we are to speak of Christ's victory over death: the beginning whereof, was the preservation of his dead body in the grave, uncorrupted: and that without the help of any art of the apothecary.  
3 His full victory manifested itself in the resurrection of his body: seeing that life is directly opposite unto death.  
4 Now, that only is said to rise again, which lay down, and therefore, neither the Deity nor the soul of Christ rose again. Yet notwithstanding, the resurrection after a sort doth appertain unto the soul: namely, in that respect that by the resurrection it was restored again unto the body, that is, unto his proper instrument.  
5 Hear it is also gathered, that the same very body which was laid in the grave, rose again.  
6 The Resurrection did abolish none of the essential qualities of the body: of which sort are, to have a quantity, and to be finite: whence followeth, that it is also enclosed within the compass of the members thereof; and is contained in a place.  
We do condemn therefore the Eutychians, who held that he had a body, that was not bodily: and the Valentinians, who said that it was an airy body: and the Marcionites, who turned his true body unto a shadow, both before and after the Resurrection.  
7 By the same reason also doth fall to the ground that invented forgery, both of Transubstantiation, and Consubstantiation, as being altogether repugnant unto the truth of the body of Christ.  
8 Christ was the first that rose having swallowed up mortality, and removed at once all the infirmities of the natural life from himself: although that after his resurrection he did truly eat and drink, that he might make us fully assured, that he took upon him again a true body.  
9 Christ (which is proper to him alone) rose again by the power of his own Deity, and not by any borrowed strength, or by the force of any creature.  
Therefore his Resurrection is a most true demonstration, that he was truly God.  
10 There was great cause why Christ should rise the third day, and not before; lest that if he had risen sooner, his death should have seemed to be but feigned, or if he had stayed longer in the grave, the faith of the elect might have been hazarded.  
11 The Resurrection of Christ was necessary to the accomplishing of our salvation, because that as it behoved him to suffer the death due unto our sins; so also it was needful that death should be overcome by him, that he might bring us unto aeternal life, being delivered from mortality.  
12 It was agreeable also unto the justice of God, that Christ should enjoy aeternal glory, even by the condition of the legal covenant, which is, do this, and live.  
13 The Resurrection of Christ is a sure pillar of our resurrection, because the church is as it were, the complement or filling up of Christ: and therefore taking away that head of Christian religion, vain were the preaching of the Gospel.  
Therefore we detest from our hearts the Saducees and all Philosophers, that have denied the resurrection of the flesh.  
14 The doctrine of the Resurrection hath been continually held in the church of God: the which also though it do depend upon the omnipotency of God only, may yet in some sort, by laying down some sure grounds and principles, be probably gathered by humane reason.  
15 Our bodies shall not be two in number after the resurrection, but the very same body that lay down in the grave shall rise again.  
The opinion therefore which JOHN the Bishop of jerusalem held concerning the taking up of an other body is worthily condemned.  
16 The Resurrection of Christ doth properly belong unto the elect: seeing the wicked are to rise again not by the virtue of his resurrection, but by the just judgement of GOD unto aeternal damnation, even by the force of that penalty, which GOD added unto the commandment he gave to ADAM: The day that thou shalt eat, thou shalt die the death, even the first and the second death.  
17 It is no wonderful case, that Christ after his Resurrection did not openly manifest himself unto all men: for as there is a time of mercy, so is there a time of judgement with God.  
18 Christ proved his Resurrection unto his disciples, by all kind of arguments: as, by the testimonies both of Angels, of women, and of men unto whom he presented himself alive, even in the same body that was marked with the scars of the wounds: adding thereunto also the testimonies of the Prophets.  
19 Unto all these things he adjoined his conversation which he had with them for the space of forty days, lest either a shorter time should not suffice, or if he had continued longer, he might seem to have risen to such a life, as he lead here at the first.  
20 Hitherto also belongeth the manner of his appearing, which was in some respect natural: that it might be manifest, that neither his resurrection nor his glory did take from him his true humanity, whereby he is and shall be our brother for ever: and yet notwithstanding supernatural that all might know him, having laid down this natural life to be unto us, the first fruits of a spiritual and an aeternal.  
21 Now, seeing both this history of the Resurrection, and also testimonies of the Prophets which foretold the same, were published openly and in the audience of as many as would hear, not only of the jews, but of all other people, and was also confirmed by all kind of miracles: it must needs be, that neither the jews, nor any other people can complain, that Christ after he had risen again, did not offer himself to be seen of them.  
22 And seeing that Christ came to save his elect wholly, both soul and body: and that his resurrection is his true and full victory: it followeth, that that spiritual resurrection (whereby it cometh to pass that our souls being spiritually united unto Christ, the old man beginneth to die in us, & being by little and little to be worn away, is buried, and the new man riseth again) doth depend upon the resurrection of Christ; that even as Christ after his resurrection, & not before (as far as he is our head) began to live that aeternal life, after he had overcome all the infirmities of this natural life, which (sin excepted) he had undergone for our sakes: so that quality of an uncorrupted life being begun in our souls while we live here, and proceeding farther, after the dissolation of this body, is at the length to be fully perfected, when the restitution of our bodies shall be accomplished: and so the elect shall live that aeternal life with Christ, the type of which benefit is the Sacrament of Baptism unto us.  
23 Now, even as the Spirit of Christ passed from the Cross into Paradise, at the very same moment that it departed out of the body, & thence returned into the body, that whole Christ in respect that he was man, might be afterwards glorified: so we do believe that their spirits who die in the Lord, do strait way departed unto God, there to enjoy that measure of glory that is appointed for them: until that they being adjoined again unto the same bodies (which will be the very same in substance truly corporal, though in a far more excellent estate) shall live under Christ their head for evermore.  
We do condemn therefore, both that fable of Purgatory fire, and also their doctrine, who dream that the souls of the departed, are a sleep until the last day of judgement.  
Defended by BENJAMIN CRESSONIUS of Burgundy.   

PRINCIPLES CONCERNING CHRIST HIS ASCENSION INTO HEAVEN. XLVI.  
SING THE ARTICLE OF CRISTS REsurrection hath been already opened: it now followeth, that we deal with his ascension into heaven.  
1 AS the Scripture doth teach, that the death, resurrection, and burial of Christ were true, and not feigned; so, the same doth testify, that his Ascension into heaven, was not only visible, but also local.  
2 For although, the word ASCENDING, is sometimes Figuratively spoken concerning God; yet in this Article of the Faith, it is taken in his proper and natural signification, in such sort, that by it is expressed a passage, from a lower place unto a higher, which is pointed out by the name of Heaven.  
3 Whereas in the Scripture, there is mention made of a three-folde Heaven; we affirm, that the highest of all, is here to be understood: wherein, is the seat and aeternal habitation of the souls of the faithful, and where also, Christ is exalted above all Creatures.  
4 And although, he be truly ascended into Heaven; yet doth it not follow thence, that he is no more present here with his Church for the government thereof: seeing that the said Ascension, doth only appertain unto that nature which is finite, and contained in a place; that is, unto his humanity, and not to his Divinity, which is every where always present, and can be contained in no certain place, seeing it containeth all things: For as AUGUSTINE hath spoken very notably, the body wherein Christ rose, must be in one place, where as his truth is every where spread abroad.  
5 Hence we gather, that he is not now upon earth, in respect of his Manhood; seeing he hath once ascended into that place, whence the Scripture doth testify that he will not departed, until the restitution of all things, and in no other manner neither, than he did ascend.  
6 Yet we say, that God and man did ascend, because that his humane body was taken up by the power of the Deity, which was unseparably joined with the human nature, and now remaineth there after a manner unknown unto us.  
They are deceived therefore, who hold, that Christ according unto his humane nature, can be at the same time both in heaven and in earth. And those also, who avouch that his flesh is every where, and all those in a word, who bereave his body of the essential, and as DAMASCEN speaketh of the characteristical properties thereof; that is, such as are marks of a true body.  
7 Now, where as Christ after his Ascension, was seen of PAUL and STEPHEN; that vision was extraordinary, and a peculiar revelation: So that from thence it cannot be gathered, that Christ was not in that place whereunto he ascended.  
8 This Ascension furthermore, was as it were, a certain triumph after the victory gotten over the enemies of mankind which he overcame.  
9 The end of this triumph is divers and manifold: First of all, it testifieth, that the work of our Redemption was finished upon earth, the which he would seal by this magnifical and royal triumph, which for this cause is called by AUGUSTINE, a confirmation of the Catholical faith. For by this means Christ hath gotten, unto the immortal and incorruptible life, not an earthly, but an incorruptible and aeternal mansion.  
10 Secondly, that there should be extant a most clear testimony of the Divinity of Christ, by the which his humanity, was taken upon high, whence also it appeareth, that he consisteth of two natures.  
11 thirdly, that having overcome death, he should enjoy that glory, which was prepared and ordained for him before the foundation of the world was laid; not according to his Deity, but according to his humanity, the glory whereof appeared then, when a new guest as it were, entered into heaven; to wit, [the man GOD,] the which thing, the Angels had never seen before.  
12 And although the man Christ was glorified by his Resurrection, in such sort, as there was nothing wanting unto him; yet this Ascension, was a more certain ample possession of that glory.  
13 Fourthly and lastly, that he might prepare a dwelling for us in Heaven: and not only prepare it, but also allure us thither, that we might follow him by an ardent desire and affection, while we are in this life, and here upon earth seek those things that are above.  
14 Now, even as Christ was borne for our cause, dead for our cause, etc. So he ascended into Heaven for our cause.  
15 The fruit and profit therefore, which ariseth to the faithful out of this Ascension, is manifold. For first, we are thereby undoubtedly assured, that we shall once, namely at the last day, ascend also into Heaven; For where the head is, there the members also ought to be, & the Ascension of the members shall be such, as the Ascension of the head was (save that he ascended by his own power, where as we shall ascend, not by our own, but by his virtue:) For our bodies ought to be fashioned like unto his glorious body, as the members unto the head.  
16 Secondly, after this Ascension, was the holy Ghost given unto the Apostles: Next, were other gifts from heaven bestowed upon men, and the Church furnished with things needful for the same.  
17 thirdly, hereby a way is opened for us unto our heavenly country, from whence we fell by the means of ADAM.  
18 Fourthly and lastly, his Resurrection confirmeth our faith: For hereby we are assured, that our souls separated from our bodies, even before the Resurrection, shall pass to no other place, then where Christ is; that they may live for ever in blessedness with him.  
Defended by WILLIAM QVERCINUS Tarbiensis.   

PRINCIPLES CONCERNING THE SITTING AT THE RIGHT HAND OF THE FATHER ALMIGHTY. 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 unto the Deity in itself: we must needs conclude; that sitting, properly taken, can in no wise agree unto the Deity.  
2 And although, it may be properly applied unto that other nature of Christ, which is corporal; in that sense, that sitting is opposed unto the standing or the moving of the body: yet we must not think, that that glorious body of his, though it be truly circumscribed and contained in a place; doth either continually stand, sit, or move: For all these things are gross and curious matters, neither are they so particularly to be applied to the estate of that life.  
3 That which is added concerning the right hand of God, is much more to be taken Figurativelie, as whereby those things are attributed unto God, which are proper unto man; seeing that God, who is without a body, hath neither right side nor left, as being altogether immeasurable and infinite.  
4 By this kind of speech therefore, being taken from the custom of Kings and Princes, who are wont to make a show unto their subjects of those, whom they will have to be in equal dignity with them, and by whom they exercise their government, by placing them in a most honourable seat; that is, at their right side, or at their left: by this kind of speech, I say is meant, that Christ hath received all power both in heaven and in earth, as he himself the best interpreter of his own words doth express, MAT. 28.18.  
5 This power as far as he is God, Coeternal with his father; he received not first, after the resurrection of his flesh, but enjoyed it from all eternity, common with his Father, of whom he received his Sonne-hood from eternity.  
6 Yet because, not in himself; distinctly considered as far as he is God, but as far as he personally joined to himself the form of a servant, subject unto all our infirmities (sin excepted) he seemed in some sort, unto the time of his Ascension, to have cast of his own Majesty (which in the Scriptures is expressed by the word of Descending:) therefore, he is also in the same respect, said to be exalted unto the right hand of the Father; or restored (as far as it appertaineth to the manifesting thereof) into the same Majesty, which he had with the Father before all worlds.  
7 There is another consideration of his human nature, the which (having truly, and not in show, most powerfully accomplished the office of his infirmity) became Conqueror, ruler, and triumpher; and hath gotten a perpetual government over all creatures, both for the preservation of his, & the perfecting by degrees the work of their salvation, & also, for the utter overthrow of his enemies, & this is it that is meant by his sitting at the right hand of the father.  
8 And even as the hypostatical union is not therefore dissolved, because the properties of the humanity are distinctly attributed thereunto: even so his glorification being distinctly considered in the said humanity, doth not infer that there should either be two christs, or sitting at the right hand of God  
9 Yet is not the humanity by this means made equal with the word, either in substance (which is the proper error of EUTYCHES) or in authority, as the Ubiquitaries do now hold: because, that that government, whereby Christ as he is man, hath all things subject to himself, as well in heaven, in earth, as under the earth, is limited within the compass of Creatures; excepting him saith the Apostle, who hath made all things subject unto him; that is the Father, with whom, as the WORD hath the one and the same essence from eternity: so hath he the one and the same power fully in common with him, in so much, that, the Fathers have said truly, that Christ in respect of this government also, is both greater and lesser than himself.  
10 False also and blasphemous, is that Ubiquitary and all present Majesty of the essential humanity of Christ, which they seem to have sharply gathered from this sitting at the right hand of the Father; for besides that, by this means the truth of the flesh of Christ is manifestly abolished: It is a foolish thing, to reason from the power of his flesh unto the essence thereof: that is, to hold that the essence of his humanity, doth reach as far as the power thereof, where as the very faith of that Centurion, so much commended by our Saviour Christ, MATH. 8.10. doth on the contrary side teach us, that it is mere folly to enclose his power, within the bounds of his essential presence.  
11 Now this kingdom & government, hath Christ already perfectly obtained, as having gotten a name above all names: but in his mystical body, that is, in the church, it is but only in some sort begun, neither shall it be perfected in the said body before that last day, (when as all the enemies of Christ's glory, and our salvation being eternally overthrown and cast down) God shall be all in all, that is in his Saints; in whom now he is only but some thing, whether we respect them being alive or dead.  
12 That government of Christ therefore, doth now consist in two things; that is, partly in the subduing both of his own children, and also of all their enemies; and partly in bringing his, by little and little to perfection by the power of his Spirit, and the administration of that other part of his aeternal Priesthood; that is, in the strengthening of them, by his intercession with the Father, even until that he hath together with all his elect, celebrated an eternal triumph.  
13 This intercession of his, consisteth especially in that efficacy of that oblation of his, made once to his father; the force whereof is this, that the Father looking upon all his elect in his Son, by whose blood he is reconciled unto them, doth embrace them evermore with a fatherly affection: partly, in that as all the prayers of the Saints, being as yet Pilgrims here upon earth, are conceived in the name of Christ: so he presenting himself unto his Father in heaven, as the only Mediator, doth sanctify those prayers, and make them acceptable unto God the Father.  
14 Unto these things is to be adjoined that stay and defence which we have by Christ, in that he having all creatures in his hand, doth by what instrument and means he thinketh good, most powerfully preserve his Church, traveling as yet here upon earth, against all the furious insurrections of all whosoever.  
15 Touching this sitting at the right hand of GOD the Father, although in respect of the title thereof, it belonged unto the humanity of Christ, from the very first moment, of the personal uniting thereof with the Deity: yet both in regard, that this humanity was to be thrown down unto the very lowest degree, for the performance of the work of our reconciliation, and also because this glorification of our head, was the crown due unto the obedience he yielded for us unto the Father, even unto the death of the cross, therefore it fell not unto him in deed and possession, before he had suffered, risen again, and ascended above all heavens.  
Hence it followeth that this error also of the Ubiquitaries is intolerable: namely, in that they hold that this real sitting at the right hand of the father, began at the very first moment of the lords incarnation: offending herein two manner of ways. First, in the wrong interpretation of this article: next in that they invert the order of the articles of the belief, which ought necessarily to be retained.  
16 In as much as the place of this sitting is expressly said to be in heaven, and not upon earth, or any where else, and that Christ is not to departed from heaven before the last day: and also that he is endued with a body, though glorious, yet organical, & contained within the parts thereof. Therefore that real presence of his upon earth, is showed to be false, against all Transubstantiators and Consubstantiators, even by this sitting of his in heaven, at the right hand of God.  
Defended by FRANCIS PEFAURIUS of Bearne.   

PRINCIPLES UPON THAT ARTICLE OF THE BELIEF, WHEREIN IS SAID that Christ shall come to judge the quick and the dead. XLVIII.  
1 HAving done with the treatise of the incarnation of the mediator jesus Christ, and also of his life, death, resurrection, ascension, and exaltation unto the right hand of the Father; which is the power that he hath received over all creatures, the which he doth now so exercise, as he seemeth in his members rather to strive and to be kept under, then to reign: and in regard of his enemies, rather in some sort for the most part, to be vanquished, then to overcome. It followeth that unto the former we adjoin which things appertain unto the full administration of this government.  
2 Christian Faith therefore doth teach, that Christ who striveth with his enemies, until the number of all those that were given him of the Father be finished, & the time appointed for the executing of God's wrath against Satan, his Angels, and the world, be expired, shall come again from heaven and execute his full power, both in the final delivery of all his children, & in the utter overthrow of all his enemies.  
3 The universal restitution of the world, which is earnestly desired of all the creatures themselves in general, shall serve for the setting forward of the salvation of the elect.  
4 But it is curious and profane to inquire what manner of the restitution that shall be, any farther than the word of God doth reveal it.  
5 Now that that judgement, whereunto all men, some to be wholly absolved, others to be wholly condemned, shall be subject, is to be Universal and everlasting, may be proved by arguments drawn from human reason, and even from that very principle, whereby the wicked go about to displace God's providence: namely, that God must needs be just, and therefore that it cannot be, but it should eternally go well with the good, and evil with the bad.  
6 But the undoubted proofs of this article, as also of all the rest, are to be fetched from God's word.  
We do condemn therefore the Epicures, who deny God's providence, as though the casual (as they call it) succession and change of things were to continue for ever. The Platonikes, who granting the world to have had a beginning, do yet teach that it shall never have an end. The Aristotelians, who dream that the world neither had a beginning, nor ever shall have an end. And all other mockers, who think that there shall never be any judgement, because it is so long differred as PETER setteth down 2. PET. 3.3. Yet do we not ground ourselves in this point, upon the opinion of the Stoics, who taught by natural reason, that the world should be consumed with fire, but upon the authority of the word.  
7 This judgement in regard of the power and decree thereof, is jointly of the Father, the Son, and the holy Ghost: but the promulgating and execution of the same, is committed to the Son, & that in his humane nature: In the which nature it pleaseth the Father mediately to rule all creatures.  
8 Christ therefore shall come from heaven in his true, visible and finite body: yet clothed with that Divine glory and majesty, whereby he hath gotten a name above all names.  
That dotage therefore of the Ubiquitaries, is most vain, who do oppose the majesty of Christ's flesh, unto his local and organical circumscription: and do imagine a double real presence of his body, the one visible and finite, which is of his dispensation: the other invisible and infinite, which they call omni-majesticall, which cannot be grounded upon any place of the word.  
9 Before the tribunal seat of this judge shall all men without exception, that ever were since the beginning of the world, stand to be judged.  
10 All therefore that have been dead shall be joined again to their bodies, and as for those that shall be found alive, they shallbe changed in a moment, to the end that some of them may enjoy that blessed & perpetual felicity with Christ their head: others that they may be adjudged unto everlasting torments, which Satan their head and his wicked Angels, and so Christ may truly and perfectly reign for ever.  
We condemn therefore the opinion of ORIGEN, and of the Chiliasts, who held that all men should be saved after a thousand years.  
11 This judgement shall Christ exercise, in respect of the elect, both according to the law which he hath fulfilled for them: and also according to the Gospel which was given unto them, that they should embrace the same with a true and a lively faith: and in regard of the wicked, according unto the law only, which pursueth every man with aeternal punishment: and therefore also he shall crown the one of them, being acquired throw his mere favour, and shall punish the other in just severity.  
We refuse therefore, both those who attribute the reward of aeternal life, unto the satisfactory and meritorious works of men: & them also, who ascribe the damnation of the wicked, unto a kind of absolute and sovereign power that is in God, beyond the judgement of the law.  
12 Christ shall then yield the kingdom unto his Father, that is, shall absolutely perform in deed the office which he received of the Father: and the Father on the other side, shall perform unto him, together with his, that aeternal triumph promised unto him, when he hath put all his enemies under his feet.  
13 The place and the time of this judgement, hath God manifested unto none, but would retain the knowledge thereof unto himself, both that he might contain us watchful in our duties, lest that either we should be astonished with fear, or abuse the deferring of his coming; and also, that he might exercise our faith and patience: yet hath he foretold us, MAT. 24. the signs that go before his coming; so that none can be on the sudden overtaken thereby, save only those, who wittingly and willingly remain unprovided.  
They are therefore worthy to be reprehended in the Church, who presume to set down the time thereof, by the aspects of the Stars, or upon some imaginary suppositions or Prophecies.  
14 Now the Lord according unto his secret wisdom, doth defer that day, partly, that the number of his elect may be finished; and partly, that the wicked may be made more and more unexcusable.  
15 That last universal judgement hindereth not, but that the Lord may in the mean time execute his particular judgements in this life, either upon his elect for their salvation, or upon the reprobate for their undoing; neither doth it also hinder, but that he may after their departure gather the souls of his elect, into that blessed life, and torment the spirit of the wicked in the prisons that are known unto himself, even until the time that he accomplisheth the full happiness of the one, and the utter confusion of the other.  
16 And even as he would have his last coming to be hidden from men, so also he would have the time of their death for the very same cause to be unknown unto them: unless, that he openeth the same unto some, either by particular revelation, or by probable conjectures.  
Defended by JOHN VALETONUS Albenatiensis Occitanus.   

PRINCIPLES UPON THE ARTICLE OF THE BELIEF CONCERNING THE FAITH IN THE HOLY GHOST. XLIX.  
1 WE do in this Article confess, that the holy Ghost as being the third person in the Trinity, is to be adored and worshipped by the same faith and invocation, whereby, in the former Articles we have confessed, that the Father and the Son, being in order the first persons of the Trinity, are distinctly to be acknowledged and worshipped.  
2 The holy Ghost in this place doth signify, that essential 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, he is GOD, having that Deity which is not derived by propagation from an other Godhead, but is one, most single, and of himself.  
3 Now, seeing the Father neither can be separated from his Coaeternall and Coessential wisdom, neither coessential power, who is the holy Ghost, can be severed from that wisdom, but doth depend of the Father, and of his wisdom: there is no question to be made, but that he doth proceed from the Father and the Son, as from one cause.  
4 Where the Son is said to be begotten of the Father, and the holy Ghost affirmed, to proceed from the Father and the Son; it showeth a difference between the wisdom that remaineth in the Deity, and the power, that doth outwardly show itself by the effects.  
5 That which both the Schoolmen, and also the ancientest Divines amongst the Latins, have written concerning the holy Ghost, as being a kind of essential love, knitting the Father; the Son together, hath brought in to religion, many intricate, strange, and dangerous questions.  
6 Although the works of the Trinity, which they call outward or external, are inseparable: yet in the effecting of them, there is a distinction to be observed, not only of the persons, but also of the personal actions.  
7 The proper operation of the holy Ghost, is to effect in deed in his time and manner, those things which the father hath determined to dispose by his Son, that is his aeternal wisdom, and to execute by the power of them both, that is, by the holy Ghost.  
8 Yet are we not to think that the holy Ghost doth work any thing with the Father and the Son, as an instrumental or a ministerial cause, but without any inequality, and immediately in respect of them both, worketh all things together with them.  
9 The power thereof did then show itself, when as the world was to be created of nothing, and afterward in his providence, whereby he hath unto this day, and ever shall as long as the world standeth, preserve the same, both by ordinary and extraordinary means.  
10 The effect thereof furthermore, is to work in the hearts of men, which is done many ways: for some he maketh apt and ready to practise moral virtues, not by changing, but by repressing their natural corruption: & others by his especial power he doth make meet to understand and bring to pass, great matters, all which do properly serve for the conservation of man's society, although that the effects of these gifts are otherwhiles also behoveful unto the Church.  
11 Sometimes also he goeth farther, in bestowing upon some the knowledge of his heavenly truth, with other supernatural gifts, as of prophesy and healing: to be brief he doth after a sort, sometimes enlighten not the understanding only, but even the will of some, who yet are so in the Church, as it will one day appear, that they were never true members thereof.  
12 Now his saving power, doth only manifest itself, both in the congregation of his elect, and also in every particular member of his mystical body: whence it cometh to pass, that the Church alone is holy, and the believers only, properly called Saints.  
13 He doth therefore in part bestow the very same gifts upon his elect, whereof some of the reprobates are partakers: but adjoining thereunto the grace of a good conscience, and of perseverance. So the holy Prophets and Apostles in times past, have left unto us by the inspiration of the holy Ghost, the scriptures, contained in the books of the old and new Testament. After this manner also, many have been endued with the gift of working miracles, and all faithful Pastors and Teachers, have been in all ages, bestowed upon the Church, and endued with necessary gifts.  
14 Now the gifts, whereby the holy Ghost doth properly distinguish the church from the world; are those unrepentant gifts which he bestoweth only upon his elect: namely, the effectual enlightening of their mind, and the gift of perseverance: the effect whereof is true faith, applying Christ with all his benefits, unto the salvation of every one that believeth severally: whereunto is unseparably joined sanctification, whereby we are drawn sincearlie to love God, and our neighbour.  
15 That work which was the most excellent of all other: namely, both the creation of the flesh of Christ in the womb of the Virgin, and also his most perfect sanctification, whereby his humanity was anointed with all kind of gifts, that were meet to perform the office of the Mediator, proceeded from the same power.  
We detest therefore all those, who deny that the holy Ghost is to be worshipped by one and the self same faith and invocation with the Father and the Son: & those, who hold that he proceedeth only from the Father: together with such as deny him to be coaeternall and coessential with the Father, as the Macedonians & the Arrians: those, who distinguish him from the Father only in name, and not in person, as the Sabellians: & those also who affirm him to be but some created motion and power: to be brief, we detest all those that do any wise withstand, either the true coessential and coaeternal Deity of the holy Ghost, or his proceeding from the Father and the Son.  
Defended by JOHN NISSOLIUS Semenensis Occitanus.   

PRINCIPLES UPON THE ARTICLE, I BELIEVE THAT THERE IS A HOLY CATHOLIC CHURCH. L.  
1 OMitting in this place, the question whether there be a Church or no, as an unnecessary point; we will rather see what the Church is.  
2 The word CHURCH taken from the common custom of public affairs, where the people being called by the voice of a crier, did meet together, began even from the very time of the Apostles, (the name of Synagogues being left unto the jewish conventions,) to be applied unto their meetings, who embracing the voice of the Gospel, were wont to have public assemblies for the use of Religion.  
3 Now the thing itself signified by this word, is drawn farther: that is, to express the company of those, who being raised up from the fall of mankind by the merciful voice of God, have, and will unto the end of the world, consent together in the profession of his true worship.  
4 Now, in as much as all those who have given their names to be of this meeting, have not either done the same unfeignedly, or showed that constancy that had been meet; by reason that Satan never ceaseth to sow tars in the field of the Lord: Hence it came to pass that men have been always enforced to take the Church sometimes in a more general, sometimes in a more special signification.  
5 The Church therefore is generally called, the congregation of all those, who profess true Religion, whether they do it unfeignedly and persevere therein, or hypocritically and fall away from the same. In special, it is taken for all those only, whom God of his infinite mercy having elected before all worlds, doth effectually call, when he thinketh good, in such sort, as they being endued with true faith, and persevering unto the end, may be justly accounted to be of God's flock.  
6 Hence sprung that distinction of the visible and invisible Church: of the visible, which is so accounted by the notes of the outward profession, without any difference between the faithful and the close hypocrites: of the invisible, which is restrained unto those only, who truly and constantly believe to the end, & therefore called invisible, because true faith can assuredly be discerned by none, save by the Lord, and them in whom it is.  
7 This invisible Church is only one, as there is but one God the Father, one Christ the Mediator and head of his mystical body, one faith, one hope by the holy Ghost, and one aeternal life: and it is therefore called Catholic; that is, universal, both because it hath been, is, and shall be always the one and the same: and also, because GOD hath always gathered them into one body, out of all sorts of men and people, as it seemeth good unto his mercy; whereas, before the coming of Christ, the Church was particularly called out of the nation of the jews only.  
8 And although, God for many ages, had separated the Gentiles (whom the Apostles therefore affirmeth to be without God, & strangers from the covenant of grace) from the seed of ABRAHAM, yet was there almost no age, wherein he called not some of the Gentiles, until that the particion-wall being broken by the preaching of the Apostles, that promise made unto ABRAHAM was accomplished: namely, that all the nations should be blessed in his seed: because they were to become ABRAHAM'S seed by Christ.  
9 The particular assemblies of this body, dispersed throughout the world, considered either generally or specially, as it is visible or invisible, are as it were the members that make up one mystical body.  
10 And this is that Catholic Church, whereof mention is made in the belief; therefore called holy, because it is by the holy Ghost separated from the rest of the world, and consecrated unto God.  
11 This same Church is rightly divided into the Militant and Triumphant: By the Militant, is understood the company of the true believing, yet remaining upon the earth, and striving with Satan and the remnants of their flesh: By the Triumphant, are meant those, whose blessed Spirits are already gathered unto the Lord, even until both the one and the other, at that glorious coming of Christ having received their glorious bodies, shall triumph with Christ their head for evermore.  
12 That holiness, whereby this Catholic Church, which is also invisible in that sense that we have spoken, is severed from the world, if it be considered in respect of the purity of the doctrine of the truth, is altogether without spot or wrinkle: Or if it be considered, not as it is in itself, but according unto the belief that is yielded unto this true and wholesome doctrine: we hold again, that the force of that truth is so great, that it is always declared and obeyed in the Church universally considered. Wherefore the Apostle calleth the Church taken in this sense, the pillar and ground of truth.  
13 But if the Church be respected, not universally, but particularly; that is, according as it hath divers assemblies here and there gathered together, then indeed it may often come to pass, that some particular Churches may ere, yea, in some fundamental points, either in part or in whole, yet so, as the elect do always return unto the way: neither can those particular spots, that cleave unto it for a time, make the universal church to lose her natural beauty.  
14 We confess (to speak nothing here of the corruption of manners) that this may come to pass, much more, if we severally consider the members of particular Churches; for such is the weakness of man's judgement, even in the dear Saints of God, that you cannot find any, so endued with the perfect knowledge of the truth, but he doth stagger in some things; especially, when the Lord being provoked by the sins of men, doth give efficacy and force unto the spirit of error.  
15 Although, that the Catholic Church can never fall away from the truth, yet both the Prophets and Apostles, together with the holy story in general, both before and after the coming of Christ, have foretold, and these very times wherein we live do testify, that it hath often come to pass, that the greatest part of particular churches and men, falling away, yea, and striving against the truth: the light of the Church seemed for a time, though not utterly, yet in a manner to be clean extinguished.  
16 The true marks therefore of the visible Church, can not be the multitude, or personal succession, but the doctrine truly taught out of the written word of God, and the lawful administration (that is, such as is agreeable unto God's ordinance) of the Sacraments, to wit, of Baptism and of the Lords Supper.  
17 These two notes do depend upon the lawful form (that is, such as is prescribed in God's word) of the holy ministery, constituted as it ought to be: But in as much as the Church sometimes is brought to that pass, that not only Wolves do supply the place of lawful Pastors; but also, the whole form of the ordinary ministery, is turned into a plain confusion; & that sometimes, the external ministery, being for a time altogether broken of, the church is extraordinarily fed, as it were in the wilderness: therefore, is not this mark simply and absolutely necessary, to point out the Church here upon earth.  
18 Now wheresoever the Doctrine of the Apostles is taught, there is no question to be made, but that the church is there, though there be few that give ear unto the same with fruit.  
19 That therefore is a true Church, be it universal, or particular, which heareth the word of God contained in the writings of the Prophets and the Apostles; in such sort, as it can add nothing thereunto, detract nothing from the same, nor change any thing therein, either in respect of the Doctrine itself, or in regard of those things that appertain unto the foundation of the government 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 analogy of faith.  
20 Now as touching those things which appertain unto outward order; the Church in the fear of the Lord, may therein consider, what is most meet unto time and place.  
We do condemn therefore, those who dream, that every man, whatsoever he profess, shall be saved by his own Religion, seeing out of the Catholic Church there is no salvation.  
And those who tie the Catholic Church unto one certain place.  
Those who bring unto the Church, the Academical ●ncertainty.  
Those who require a form of perfection in the Militant Church.  
Those who hold the personal succession absolutely, for an undoubted note of the Church.  
Those who have by little and little, transformed the Christian Presbyteries or Eldership, that is, the government ordained by Christ the only King and Monarch of his church, into the image of the beast, which was the old Roman 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, under the title of the Ministerial head.  
Those who do not measure the Church, according to the word of God, but the word according to the bare name of the Church.  
Defended by DAVID PIOTAEUS of Geneva.   

PRINCIPLES UPON THE ARTICLE, I BELIEVE THAT THERE IS A COMMUNION OF SAINTS. LI.  
1 CHrist can be fruitful unto none, but by participation.  
2 This participation is partly of Christ, and partly of of his benefits, which do flow from the participation of him.  
3 That therefore, whereof we are made partakers, is partly substantial, and partly a quality.  
4 The Substantial things, are both Christ himself God and man, and also all those corporal things which are bestowed upon us, together with Christ, being participated unto us. The qualities are all those gifts, both of the body and the mind, which in him we receive in this life, and obtain in the life to come.  
5 Now we are made partakers of the Deity of Christ, only in force and operation, but of his humanity in very deed, as far as he is our brother.  
6 Now this participation, by reason of the most straight band, and the unspeakable efficacy thereof (not that the one substance doth touch the other) is expressed by the names of union, engraffing, incorporation, and such like.  
7 The same is for three causes called spiritual: first of all, because the true and the sovereign cause thereof, is that power, and unspeakable force of the holy Ghost, the which, notwithstanding the distance of place, doth most truly, and most effectually join the Saints, (though here as yet upon earth) in a spiritual marriage with Christ, that they may be flesh of his flesh, & bone of his bones; although according unto this flesh, they are not upon earth, but in heaven.  
8 Secondly, because again this conjunction with Christ himself, according to the flesh is (in regard of us,) a work, not of the body, but of the mind, which receiveth Christ by faith.  
9 Thirdly, because the end and the scope of this mutual Communion is not to the end, that a kind of monstrous body, should arise from the uniting of his substance with ours, but that in this life, we should be governed by his Spirit, and that in the life to come, we should live an aeternal and a heavenly life with him.  
10 Yet may this uniting, be called a corporal union in a sound meaning; so that, all ambiguity and newness of words be avoided: namely, if that especial thing, which in this mystery, (as before hath been said) we spiritually receive by faith (and that is the very humanity of Christ) be considered: Next, if respect be had to the external means, which the holy Ghost useth, to beget and nourish faith in us; namely, both the outward word sounding in our ears, and also, the Sacramental elements and rites, that affect the rest of our senses.  
11 Out of this spiritual union, ariseth that mystical body, whereof Christ is the head, both in respect of his pre-eminence over the same, and also, because he doth wholly give sense and motion thereunto. Now, all those that believe and are sanctified, are called members under this head; in which sense is the Church called by PETER, the City, & the spiritual temple of God, built of lively stones; whose foundation and chief corner stone is Christ, who sustaineth and beareth up the whole building.  
It is no less absurd therefore to suppose, that there is a kind of fastening, and a cleaving of Christ's body within ours, or of ours within his; than 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 union is, which they have, both with themselves, and with Christ.  
12 Some of those things, whereof we are made partakers in this mystery, are altogether proper to the elect: namely, Christ himself, (of whom none can be a member, except he be endued with true faith:) true faith, which is inseparably joined with true hope; charity: and last of all, that aeternal kingdom prepared from all eternity, according to the free purpose of God unto the elect only: Some also are after a sort, as the Lord thinketh good, common to the hypocrites and profane, by reason that they seem to be engraffed into Christ, as are the gifts of prophesy, of tongues, and of healing, together with many other notable gifts of the mind, and excellent benefits of this life: the which, as by the elect they are consecrated to God, who is the giver of them; so are they profaned by the wicked.  
13 Again, these gifts (though not always in the same measure) are partly common to all the Saints, as being necessary to the salvation of all (of which sort are the participation of Christ himself, lively faith, steadfast hope, love unfeigned, remission of sins, and sanctification by the holy Ghost, with such like) and partly, proper to every several believer; the which, the same holy Spirit doth distribute according to the divers consideration of the callings of men, unto whom, and in what measure he thinketh good.  
14 Every one of the Saints severally considered, have their peculiar gifts, both in regard of the possession of Christ himself, and also of his benefits, as it is expressed in the similitude of the talents. But in as much as there is one GOD and Father of all, one Christ the Lord, one Spirit, whereof all the Saints are endued, one faith, one hope of the same calling, one baptism, one kingdom of heaven: and also, because whatsoever graces bestowed upon any, is therefore given, that the use of them may be common unto them all, and so, that they should be the one and the self same body of Christ: therefore all the gifts bestowed upon any of the elect in particular, are common unto all the Saints, in respect of the use, which is the communion of Saints in this life.  
15 Yea, and the use of these graces, (if it may be) ought to reach even unto them that are without, as far as the glory 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 we must be like our heavenly Father, who maketh his Sun to rise upon the good and bad.  
16 This Communion, begun here upon earth, shall then (after that those things which belong unto the use of this life are abolished) be perfected in that aeternal kingdom, when as faith being changed into a full knowledge, hope into the enjoying of the things hoped for, and charity being made perfect, God shall be all in all his Saints.  
Now the Communion of Merits, either amongst the Saints living here together, or between the Militant and the Triumphant church, is both most false, and also blasphemous, as also, the very opinion of merrites, is a mere forged untruth.  
Defended by JOHN WTENBOGAERT a Low-countrieses man of Vtrick.   

PRINCIPLES CONCERNING THE WORD OF God. LII.  
1 WE have dealt in the former principles with the Church, and it hath been said that the notes of the true Church, were the Word of God, and the Sacraments: now we will deal with these notes; and first of all with the former of them.  
2 The word of God (which is the first note) we call in this place, not whatsoever GOD hath spoken, but those things only, which the Prophets and Apostles, inspired by God's Spirit, have in times past as taught by word, so committed to writing: & those things, which being comprehended in the books of the old and new Testament, are as yet unto this day, after so many wars, slaughters, & overthrows, extant in God's Church: in which books God hath declared both what he will have us to know concerning him, and what is to be done of us.  
3 God only is to be acknowledged the author of these books, whence the whole Scripture is said by PAUL to be given by the inspiration of God: and is also called the word of God. And therefore it is unlawful to call into question, or to refuse any thing that is contained therein: as also to bring in any thing that is not written in the same.  
Detestable therefore was that perverseness of the Marcionites, Manichaees, the Valentinians, and of all such as refused either all, or some of the books of the new Testament.  
4 These writings by the singular providence of God have long since been brought by the Church, into a certain order and Cannon, that they might be discerned from counterfeit, yea, and all other books: and that they should be a rule of faith and obedience, that should have credit of itself, and hence they are called Cannonicall. Other books, whosoever have been the authors of them, though they contain many wholesome & profitable things are yet but accounted the writings of private men, neither have they their credit of themselves, but as far as they agree with the former books, and no otherwise.  
They therefore both have, and at this day do most grievously offend, who take away this difference, and affirm, that the books of the APOCRYPHA are to have no less credit in the establishing of Religion, than the Canonical Scripture, of which number are the Tridentine conspirators.  
5 This Scripture we acknowledge to be cannonicall, and authentic, not so much by the common consent of the Church, as by the testimony of the Spirit of God, who teacheth us, that they are to be embraced, as being most undoubtedly true, and such as have proceeded from Gods own mouth.  
6 Now, these holy books do wholly contain all those things, that are needful for our salvation, in somuch that it is altogether unlawful to expect for any supply of this doctrine: for the Scripture (as PAUL doth expressly teach) is able to make the man of God absolute.  
Most grievous therefore is their error, who think that the lively and the saving knowledge of God, is to be else where sought, then in the written word: and do therefore thrust unto us, their unwritten falsehoods: out of the which they will have necessary arguments to be drawn in the cause of faith and religion.  
7 The natural and proper interpretation of this holy Scripture, is to be drawn from the analogy of faith, and the conference of places. For that which is darcklie in one place, is in an other clearly taught, that which here is shortly, is elsewhere largely set down, and so the Word is the rule and the interpreter of itself.  
They are deceivers therefore, who say, that the right and authority of expounding the word of God, is in their power, as though it were lawful for them to interpret any place as they think good.  
8 Neither are the expositions of ancient Doctors to be received as undoubted, any farther than they agree with the truth: for PAUL doth command us, that we give ear or consent unto none, whosoever he be, that teacheth any other doctrine.  
We cannot allow therefore of their opinion, who will have the interpretation of the fathers, (as they call them) to have credit of themselves.  
9 It is true indeed, that some places of the Scripture remain even unto this day, so obscure and hard to be interpreted, as the very best and most faithful interpreters have not agreed among themselves, upon their proper meaning: but in these things, every man is to acknowledge his own ignorance, sluggishness, or some other fault: and the Scripture is so plentiful, that the one and the self same place, can admit divers interpretations, and yet all agreeable with the doctrine of faith.  
10 This notwithstanding is most certain, that the grounds and necessary heads of Christian Religion, are so clearly set down by the Prophets and Apostles, as (the Spirit of God working in the Saints) they are manifestly perceived in the Church. And therefore we do not agree unto them, who think the Scripture so obscure, as it needeth to be made clear by some other light. Now, this light they will have without exception to be drawn from that pretended Catholic Church: that is, either from the fathers, from the Synods, or from some long custom of time: as though the Scripture had not been understood, before either the Fathers, or the Synods were.  
11 This Word of God is to be daily meditated upon, and all men of what estate soever they be, ought most diligently to read the same: for no man is to be bereaved of that means, whereby he is to be instructed in the knowledge, and the sure way of his salvation.  
We cannot therefore but condemn the Papists in this point also, who hold it unlawful for lay-men (as they call them) to employ themselves in the reading of the Word.  
11 Now that the unlearned and unskilful may with fruit be conversant in the reading hereof: it is needful that the Bible be translated into the mother tongue of all Christian people. Therefore we do also condemn the said Papists, who will not allow of such translations.  
13 This same word of God, aught to be faithfully and sincearlie expounded unto the people, by every Pastor: and out of the same are exhortations, consolations and reprehensions to be drawn: whence also the gainsayer is to be convinced and put to silence.  
14 This word of GOD is said to have life in it: not that this life is placed in the letters, syllables or words: (for they are to be counted witches and enchanters, who attribute any divine power unto the letters and words themselves) but because it is an instrument, whereby God doth make known unto us, that which he will have us to understand for our salvation.  
15 To conclude, this is an absolute, perpetual and necessary note of the Church: namely, that the purity of doctrine be maintained therein, and that the pillar & ground of the truth be in the same.  
Defended by JOHN GIGORDUS Baeterrenensis.   

PRINCIPLES CONCERNING TRADITIONS. LIII.  
1 Having last of all disputed concerning the written word of God, this present Treatise is to be touching Traditions, which some call by the name of unwritten word and doctrine.  
2 Those which the Greek call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are commonly called Traditions amongst the Latins: which they affirm not to be contained in writing, but to have been conveyed by word of mouth, & as it were, from hand to hand delivered from one to an other.  
3 Now, there are two sorts of Traditions mentioned in the Scriptures, whereof some are commendable, as proceeding from the Spirit of God, of which sort are those which are mentioned to have been received from Christ & his Apostles: others were invented by the wit of man, as those which Christ calleth the Traditions of the Fathers, and the commandments 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 have been put into the writings of the Apostles, they are not to be taken as unwritten, but to have credit amongst all, as being the very written word of God.  
5 Of these there are two sorts: for some do appertain unto the record of the history, and the things that were done, as that which LUKE speaketh cap. 1. 2. of the things that were done by Christ: some do appertain unto doctrine, and that in a twofold difference.  
6 For some were concerning the Doctrine itself, as those things touching the Lord's Supper, which PAUL affirmeth to have delivered, as he received them of the Lord: Some are concerning the rites and the good order of the Church; as that touching the blood of things that were strangled, the covering of women's heads, that men should not be covered in the time of prayer, and such like.  
7 Those things, which are concerning the substance of doctrine, are to be perpetually observed in the Church: but as for the things which apertain to outward rites, they in consideration of divers circumstances, as of time, place, & person may be changed: yet so, as regard be always had (which must be generally observed in all indifferent things) unto that which maketh most for the glory of God, & the edification of the Church.  
8 As touching other traditions which have risen from the bare will of man, though they have never so glorious a show of antiquity, holiness and wisdom; yet if they agree not with God's word, they are to be accounted for no better than will-worship, and so they are to be utterly cast out, with all other superstitions, that are either directly or indirectly against God's word. Of this sort, are the observations of the difference of meat, garments, & days, prayer for the dead, invocation of Saints departed, Mouckery, single life, and a thousand such like; either foolish or impious toys, wherewith Christians are now much more burdened, than the jews were in times passed with their Ceremonies.  
9 For in the worship of God, this hath been, is, and shall be the only rule: Whatsoever is without faith is sin; and that faith dependeth not upon the inventions of men, but upon the hearing of God's word; and that there can be no obedience, where there is no commandment.  
10 And seeing the mind of the Lord, is only known unto himself, it belongeth not unto man to set down, what is acceptable, or what is odious in his sight, but unto God only; who hath therefore taught us, how he will be worshipped, and would not leave that point to our choice.  
11 The word of God furthermore, is every way perfect, and thereunto nothing is to be added or detracted; for it is able to make the man of God absolute. Wherefore, we do constantly affirm, that we are bound only to cleave unto it, rightly understood; and that we must not departed one jot from the same. The understanding of it, is to be drawn from the analogy of faith, and the conferences of other places of Scripture.  
12 We hold, that it is lawful neither for counsellors, nor Bishops, nor for any man to impose laws upon the consciences of men, which only belongeth to the alone Bishop of our souls, and our Lawgiver Christ, or unto the Apostles, having his commandment. For, although true Pastors and Doctors of the Church, have been and are in the place of the Apostles, yet have not they the same commission that the Apostles had. For the Apostles being immediately inspired by the spirit of God, could not err, and we are bound in every point to believe them. But as for Pastors and Teachers, they may (such is man's weakness) oftentimes slip, and therefore they are only to be followed, so far as they follow Christ and his Apostles.  
We condemn therefore the old pharisees, and those which have followed them, as the jews, who have coined unto us their CABALA, and many other dotages of their TALMUD: the Papists, and all other false Christians, who have polluted the service of God, with their own dreams and inventions, and as it is written, ISAY 29. MAT. 15. do worship God in vain, in teaching men's traditions.  
Defended by JOHN RVE of CADOMA in Normandy.   

PRINCIPLES CONCERNING COUNSELS AND FATHERS. liv.  

1 WE have showed in the former treatise, what the authority of Traditions can be: it followeth that we entreat of those things which appertain unto the confirmation of them: wherefore we will first of all deal with counsels, next with Fathers.  
2 Seeing all things in the Church of God, aught to be done orderly, and that the Church is gathered out of all people and nations, the parts as it were of the Catholic or universal church, were not without cause divided, which parts, we call particular churches.  
3 Whereas this division, was by little and little framed, according to the example of the Provinces and Dioceses, or several jurisdictions of the Roman Empire, as both the thing itself, and also, the very names do show: it seemed indeed, to have been done upon some colour of reason, but it had a most ill issue: and we affirm, that this is it, that JOHN in the Revelation, doth mean by the image of the Beast.  
4 For hence it came to pass the equality of the Churches being taken away, and the order of Priorship being under the colour of avoiding schism transformed into superiority, that in steed of the Apostolical and the truly divine government of the church by the Eldership, the humane order of Bishops was by little and little brought in, and from thence presently sprang, that horrible Antichristian tyranny: the chief head whereof, now for these many years, hath been that counterfeit Roman Bishop.  
5 Yet of this order (as long as the Lord raised up those who did so use this office of Bishop invented by man, as they did maintain and set forward God's Church) there was some use, as whereby in some sort the purity of Christian doctrine hath been maintained.  
6 It was appointed, to the overthrow of the endeavours of Satan and his ministers, not by man, but by God; both before the coming of Christ, and in the time of the Apostles, that there should be held certain Assemblies of the godly, both for the preservation and reformation of Religion; and also, for the appeasing of controversies, risen in the Church; the which meetings, are called in the story of the Christian Church, by the name of Synods and Counsels.  
7 But when as these evils, did not always infect the whole body of the Church, but did rather spring from particular members: It was not without great cause, observed in the ancient Church, that certain Provincial assemblies should be held at appointed times: wherein the controversies, if any had risen in the province, were determined according to the word of God, and the outward order of the Church so appointed as was thought expedient.  
8 As often as the harm grew farther; there is no doubt, but the godly & the religious Pastors of churches, though dwelling in divers Provinces, did yet confer together without any ambition concerning the remedies thereof, as it appeareth out of the stories of the Counsels, and the writings of the ancient Fathers, that were before the council of Nice: the eternal God, very mightily blessing their zeal, before ever the ambition of bishops seas was known in the Church.  
9 But as Christian Religion, after that the Roman Empire submitted itself unto Christ under CONSTANTINE the great, began greatly to flourish, (all outward persecution being ended:) So Satan on the other side, began after a marvelous sort, openly to set up the Mystery of iniquity, which before hand secretly had taken some growth.  
10 hereupon, that authority of the Seas over their brethren and fellowe-Ministers, was established in that first council of Nice, which otherwise was a Christian assembly, and one of the most famous since that time; the which authority, could be afterward restrained, by the force of no Canons and decrees, but that it broke unto that horrible tyranny, which wasted, and at this day doth devour the whole Church.  
11 There were notwithstanding (the Lord rightly using this evil, unto the preservation of his Church) in these times Counsels gathered, and ended unto many good purposes, by the authority of godly Roman Emperors, against those heresies, which invaded the universal body of the Church, and they are therefore called general counsels, because the Emperors of Rome, did then govern the most part of the world.  
12 Now it is manifest that these counsels were granted by the Emperors, upon the entreaty and request of godly Bishops, whereas otherwise the haeretickes and factious heads would not have yielded unto the Ecclesiastical censures and judgements of the godly Pastors and Elders, had it not been for the authority of the Emperors especially, seeing many Churches would receive those that were cast out by their Pastors, as the whole ancient story doth testify.  
13 It is also manifest that the Bishops themselves, (or such as was sent by them to supply their rooms,) sat as the judges in these counsels and meetings: for the Episcopal degree of superiority, which was even then a great stain unto the Church of God, was even at that time crept thereinto.  
14 Yet in these meetings, either the Roman Emperor himself, or some noble men sent with commission by him in his stead, were present: but not as being to judge, or to give the definitive sentence: but as being to moderate the behaviours of the Bishops themselves which yet sometimes they could by no means bring to pass (as yet appeareth in that sacrilegious synod of EPHESUS) & otherwhiles though with great labour, they did in some sort effect.  
15 In these Synods were heard and admitted, even laymen (as they call them,) that no man should be condemned before his cause were heard. Now the whole controversy concerning Christian Religion, was first of all & properly defined out of the written word of God: Next, and in the second place were brought, the ancient Christian Fathers; yet so, as of themselves they were not believed, but received so far as they agreed to the word of God. To conclude, the determination of the Synods, being sent unto the Christian Emperors, were established by their unviolable constitutions.  
16 In these Synods were determined, both the weightier controversies risen among the Bishops themselves, together with their elections and depositions; and also, the rules concerning the general government of the Church, which the Greeks' call Canons, were enacted.  
17 Hence it appeareth, what place those Counsels are to have, which are called by the authority of the counterfeit Roman Bishop, and concluded by the suffrages and voice of his own vassals, both to the establishing of his tyranny, and also, to the overthrow of all godliness, and whatsoever good order hath been confirmed by the approved ancient Canons.  
18 Now that the Roman Empire is severed into parts, and the government of Christendom divided into divers kingdoms 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 have Christian Magistrates, care is to be had, after the truth of Religion, and the right government of the Church be established, that they have settled ordinary meetings, according to the convenient distribution, that they have made of their Churches, to the end, that the controversies, either already risen, or being likely to arise, may be appeased and prevented, and the progress of the Churches of every Province may be looked unto; unto which work, the authority of the Christian Magistrates is also to be used.  
20 But where the Magistrates do not profess true religion, we see not to what end, the appointing of Synods, either ordinary or extraordinary, should depend upon their authority. In such a case then, the Pastors are wisely to foresee, that the Church of God be governed, notwithstanding all the impediments of the adversaries.  
21 Now, what hope there can be of a general Counsel amongst so many distinct kingdoms and estates we see not; seeing that they, who do purposely withstand the reformation of the Church, will never agree, that there shall be a lawful and free meeting. And seeing also, too many of those, whom the Lord hath in these times, enlightened with the brightness of his Gospel, are so drawn into divers factions, that there is left but small hope of reconciliation, except that Princes, being kindled indeed, with the true zeal of Christ's glory, would by their authority, restrain the madness of some of the Bellowses and firebrands, that Satan hath raised in these our days: so that the discourse concerning such a general Council may at this time seem superfluous.  
22 But if the question be in general, what the authority of the determination of Counsels ought to be, we answer briefly and plainly; seeing we know fully, that those ancient general Synods, as both those four most famous, gathered against the blasphemies of ARRIUS, MACEDONIUS, NESTORIUS, and other such monsters; and also, many others held against the Monothelites, and Monophysites, were lawful and altogether agreeable unto God's word, in respect of the truth of Doctrine; that he which dissenteth from these Synods in respect of Doctrine, may justly be said to serve from the very word of God, which is the rule of all lawful Synods.  
23 We dare not affirm this, without exception of all provincial synods, because they are found marvelous contrary and repugnant one to another. Therefore we do affirm, that the determinations of those Synods, concerning Doctrine, is to be very carefully and religiously measured, according unto the rule of God's word, or the Doctrine of the Apostles, & the analogy of faith, briefly comprehended in the Apostolical belief.  
24 Now, as touching those general counsels that were manifestly tyrannical, as that first of EPHESUS, and the second of NICE, wherein the worshipping of Images was established: and all others gathered against God's truth, by the counterfeit Bishops of Rome, together with all provincial assemblies like unto them: we do not only not allow, but hold them accursed, according to the commandment of PAUL, seeing the true, much less the counterfeit Bishops, are not in authority above the Angels, whom he commandeth to be held accursed, if they teach any other Gospel.  
25 Now in those things, which belong unto the good order of the Church, be they established by ancient or latter Canons: This is first of all to be observed, that the conscience is not simply tied by any such rules.  
26 And this mean is also precisely to be kept in all of them, uz. that those things, which are either in their own nature superstitious, or so far abused unto superstition, as it is more expedient, they should be abolished then amended be at once clean taken away: that the Church be burdened with no Ceremonies, that wicked Rites be rooted out of the same, and consideration be had, what is agreeable unto every place and time.  

1 They err therefore most dangerously, who hold that Counsels both general and particular cannot ere, and will have the consciences of Christians to depend upon them, both in doctrine, and also in traditions or Canons.  
2 They also do err, who resting only in their own private studies, do attribute nothing unto the decrees of Counsels.  
3 As those also do err, who in Ecclesiastical controversies, will afford no place unto Counsels.    

Concerning Fathers.  
1 IT is certain, that as the Lord in times past raised up godly Priests, levites, and prophets, which might interpret his law against false teachers, and apply the same unto their time: So in the Christian Church, after the labours of the Apostles and the Evangelists, he endued with a certain greater measure of his Spirit, those, whom he thought good; by whose writings, posterities might be instructed, not that they should add or detract any thing from the word of GOD, or change any syllable therein: But that they should be the true interpreters of the same, and that there should be an use, both of their sound disputations against heretics, and also of their holy and learned, both exhortations and consolations: to overpass here, that the story of the ancient Church is to be known out of their writings.  
2 But here men do diversly offend; for both they, are greatly to be reproved, who do neglect so great gifts of God; and they on the other side, do grievously offend, who receive the writings of the Fathers without exception, for the rule of faith; and those also, who will have the government 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 hold, that the Fathers are to be accounted, because they are ancient.  
3 Therefore, there is this mean to be kept in the reading of them; namely, in respect of Doctrine, be they old, or be they new, (for the old themselves were sometimes new) all their sayings are without prejudice, to be diligently examined, according to the rule of Gods written word, the which thing, they themselves every where in their writings wish to be done: and as touching the government and ceremonies of the Church received in their times, all preposterous zeal is therein to be avoided; in such sort, as those things, which the writings of the Apostles command to be perpetually observed in the Church, are to be discerned from the matters that are indifferent, and were added since their time. There is also great consideration to be had of circumstances, which are always necessarily subject unto change.  
Defended by JOHN HALSBERGIUS a Fleming.    

PRINCIPLES CONCERNING THE SACRAMENTS. LV.  
WE HAVE IN THE FORMER PRINCIPLES dealt, both with the word being one of the marks of the Church, and also with those things that depend thereupon: now we are to handle the other mark thereof, uz. the Sacraments, and first in general.  
1 WHen as God of his infinite goodness, would not have his Church after the fall of man, to remain in that miserable estate: he did not only in word and promises declare his goodness thereunto, concerning the saving thereof by Christ: but also added certain rites and ceremonies, whereby he might confirm the same in the assurance of his divine goodness towards it.  
2 These rites did the Grecians call Mysteries, because they signified secret and hidden matters, which can be known unto none, save unto those only, that are instructed, that is, unto the members of God's Church. Now the Latins called them Sacraments, either because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so interpreted, by the old translator of the new Testament, or because these rites, are the marks of the covenant between God and us, that he should be our God, and we his people, and that by a Metaphor borrowed from the Sacraments, that is, the solemn oaths, whereby soldiers bound themselves unto their Captains, and the Captains again unto them.  
3 Now, although neither the word MYSTERY, nor SACRAMEMT, be found in the Scripture, in that sense whereof we now speak: yet those godly fathers have added nothing unto the word, when as they used these terms for the expressing of the said rites.  
4 Now because the word Sacrament is by the Latin fathers, referred unto all kind of signs, which are used to express holy things; it is to be observed, that in this discourse, the same is particularly referred unto the signs of the grace of God in Christ, and that, two manner of ways: for a Sacrament doth sometimes comprehend the external signs only, and sometimes the things signified together with the signs, and a certain holy action also.  
5 Sacraments taken in the former signification, we define to be certain visible signs instituted by God unto the use of the Church, where by God doth seal in the hearts of the faithful, the promise of the grace of free salvation by Christ, and so doth more and more confirm their faith, and witness the fellowship which the Saints have amongst themselves, under Christ their head.  
6 In the latter sense we define them to be a certain holy action, enjoined by God unto the Church: wherein, as GOD in a kind of agreeable proportion, between the signs and the things signified, offereth unto the senses of our body, by the hand of the Minister, the things that appertain unto our salvation in Christ: so doth he give unto our souls the heavenly things themselves, to the end that they should spiritually by faith, be more & more sealed in them.  
7 By signs in this place, we understand not natural or miraculous, but voluntary signs: because they are ordained by the will of God, to be signs of his grace in Christ, which by nature they are not: neither are they signs only, but partly remembrances of things past, and partly seals of things present, and also to come.  
8 But now, we will consider in order of the causes of the Sacraments. The efficient is GOD only, because that as it appertaineth to him alone to promise grace; so doth it also to add the seals thereof thereunto. Therefore also, there are neither any other Sacraments to be received into the Church, neither is the manner of the institution to be any wise violated.  
Whosoever therefore do break out into that boldness, that either they dare coin new Sacraments, or add any unto those that were appointed by the lord, or detract any title from them, they are guilty of treason against the Majesty of the highest.  
9 The matter of the Sacraments are of two sorts, the one external and corporal, which are perceived by the senses of the body: the other inward and spiritual, offered unto the mind and the soul.  
10 The form of the Sacraments, is the ordinance of God, comprehended in his Word: for the Sacraments are that altogether (and nothing else) which GOD by the word of his Divine institution, doth testify that he will have them to be: so that the word is as it were the soul of the Sacraments, in regard that it testifieth what the divine ordinance is.  
They do therefore abolish the Sacraments, who either altogether omit this word in the administration of them, or use the same in a strange tongue.  
11 The chief end of them in respect of us, is the salvation of the faithful, by sealing their conjunction with Christ. For God, not contented with the general preaching of his promises, thinketh it meet to seal, and to offer them in special unto every particular believer, having a regard thereby to their infirmity.  
12 Other ends also they have, which are of great moment, as that by them we should be put in remembrance of the benefits of Christ, that the Church should be distinguished from other sects. For, as God will be discerned from Idols: so he will have his people severed by these marks, from the Kingdom of the Devil: that they should be bands of the mutual love of the faithful. Briefly, that they should be a profession and a testification of the only true Religion, and of our duty towards our God.  
13 Now the instrument to use the Sacraments aright, is Faith: whence it appeareth that the faithful only do receive them, as it is meet, whereas all others do participate the outward signs only, and that to their condemnation.  
They err therefore, who hold that unbelievers do receive the thing signified, that is Christ, together with the signs.  
And they also do over-wickedlie abuse the Sacraments, who administer them to things without life.  
14 The change of the signs in the Sacraments, is not natural, but respective by virtue of the commandment of GOD: for the signs are changed, not in respect of their nature, but only in regard of their use: namely, whereas the things which before were common, are by God's commandment become the signs of heavenly things: and this is the consecration of the Sacrament.  
They err therefore, and destroy the whole nature of the Sacraments, who teach, that the substance of the signs, are, (as it were) by a kind of magical enchantment, either changed, or abolished.  
15 The conjunction of the signs and the things signified, is also respective, in regard of the ordinance of God, whereby invisible and incorporal things, are in a kind of fit proportion, represented by corporal and visible elements: in such sort, as God doth give both, by the hand of the Minister, and both are received in their lawful use.  
They err therefore who hold that there is a real joining together, and presence of the signs & the thing signified.  
16 Unto this sacramental change, and the conjunction of the things with the signs, there is no place left, but only in the administration of the Sacrament.  
They are therefore to be condemned, who do attribute some holiness unto the signs: and as for those who worship them, them we utterly detest as open Idolaters.  
17 The Sacramental speeches and phrases, are either proper or figurative: proper, as when that which appertaineth unto the sign, is attributed unto the same: & that which is peculiar unto the thing signified, is distinctly applied thereunto: and these do forbidden us to attribute unto the signs any more than is meet, namely, that we should not take them for the things signified.  
They are no less impious therefore, than the former, who worship the signs, in the very Sacramental use.  
18 These are figurative speeches, wherein we see the names and effects of the things signified, attributed unto the signs, and contrariwise, the names or the effects of the signs, applied unto the things signified: which is done to express that most true, and most near sacramental conjunction of the signs with the things, and that we should not attribute less unto them then were meet.  
They therefore do attribute less than is meet unto the Sacraments, who will have them only to be signs of remembrance, thereby excluding the true giving & receiving of the things signified.  
Yet are they in a less error, who will have them to be signs only of our outward profession.  
19 Now, in as much as the Sacraments are supplies joined unto the word, it cometh to pass, that in some things they agree together, and differ in some other. For both are instruments which the holy Ghost useth to make us partakers of Christ and his benefits: yet so, as he may work without them both in the hearts of the godly, when, and as often as he will: and that he doth not any wise give unto the signs, his own force and efficacy, by virtue whereof the things signified are received.  
They are blasphemous therefore, who will have grace either in whole, or in part, to be bestowed by the Sacraments. And they are no less blasphemous, who will have this to be done, by the work wrought.  
20 The force of the Sacraments doth in no wise depend upon the person of the Minister, who delivereth them, but upon the ordinance of God only, so that the same be observed: and that by a public person, either rightly called; or at the least exercising a public function by a common error.  
The Donatists therefore, and such like did err, who taught that the Sacraments administered by evil Ministers, were of no force.  
21 Even as the Gospel, who of it own nature is the word of life and salvation, is yet turned by the wicked unto the savour of death: so the Sacraments also, which are instituted by God unto the salvation of men, are notwithstanding, received by the faithless & the unworthy communicants, unto their condemnation and judgement: and yet do they not desist in respect of God, to be true Sacraments still.  
22 As the seed of the word preached, doth not always bring forth fruit at the same moment that it is sowed in the hearts of the faithful: so the fruit of the receiving of the Sacraments doth not presently show itself, in such sort as the faithful have received the same: For that is only done at the time appointed by God.  
23 As the holy Ghost by means of the word, doth beget and strengthen faith; so doth he stir up and confirm the same by the Sacraments. And therefore regard is to be had, that they who are of the age of discretion, enjoy the effectual preaching of the word, whereby faith may be wrought in them, before they receive the Sacraments, that so they may worthily participate them, which cannot be without faith.  
24 The word is necessary (save when it pleaseth God to work extraordinarily in the hearts of his children) and sufficient unto their salvation that are of age: but the Sacraments are not absolutely and precisely necessary unto all. For it is not the want of them, but their contempt that is damnable.  
25 The word of promise is without respect to be offered, both unto the believing, and to the unfaithful, and that generally. But the Sacraments are only to be administered unto those that are taken for the known members of the Church; and that, unto every one of them severally, whereby a particular full assurance may be wrought in them.  
26 The preaching of the word may be offered alone unto the Church, without the Sacraments: but the Sacraments are never to be administered, without the word preached. To conclude, seeing the word doth affect but one of our senses, whereas the Sacraments are object unto many of them, especially unto the sight: therefore it is, that they are the more effectual means to apprehend Christ, so that they be lawfully administered.  
Defended by PETER CARPENTER a low countryman.   

PRINCIPLES TOUCHING THE AGREEMENT AND THE DIFFERENCE BETWEEN THE SACRAMENTS OF THE OLD AND NEW TESTAMENT. LVI.  
1 INasmuch as men can be joined together, (as AUGUSTINE saith) in no Religion, be it true, or be it false, except they be tied by some kind of visible things and sacraments: hence it cometh, that the Church either under the old or under the new Testament, hath never wanted the seals of the grace of God, that is, the Sacraments.  
2 Of these things seeing we have spoken generally in the former disputation; we may now conveniently see what agreement and what difference there was, between the sacraments of both the covenants: that by this means it may be declared, that the same faith was under both of them.  
3 Unto this treatise we lay this most true ground, as a foundation: namely, that the covenant of God with his Church was always one and the same, which notwithstanding seemed to be divers, in regard of the divers circumstances of the dispensation, whence did arise the name and the difference of the old and the new Testament or covenant. Whereas therefore the things remained in the same in regard of substance, the signs were changed, according unto the circumstance of time. For the fathers (as the Apostle saith 1. COR. 10.) did eat of the same spiritual meat, and drink the same spiritual drink, out of the rock that followed them, the which rock was Christ.  
4 But to the end that the whole matter may be the more manifest, we will more particularly set down their agreement and difference: and first of all their agreement, which consisteth in their efficient and final cause.  
5 Their efficient cause, is one and the same, namely God, the author of the Sacraments of both the covenants, who alone (as hath been already set down) hath authority to appoint Sacraments, as he only is to promise grace.  
6 The final also, is one and the same. For they respect the same end and scope, and teach the very same things, to wit, jesus Christ, & the participation of all his benefits unto aeternal life.  
7 The difference consisteth in the manner and measure of signifying or applying Christ, and also in the outward matter, form and number.  
8 For the Sacraments of the old Testament, did signify Christ to come, and therefore at his coming they ceased, and ours came in their place.  
Wherefore they were justly condemned by the Apostles, who taught that Circumcision was to be joined unto Baptism, as being as yet necessary unto salvation. And a few years after the Ebionites, who would retain the jewish ceremonies, together with the Christian Sacraments.  
9 Now, the Sacraments of the new Testament, do show that Christ is already come, and they are therefore established with new signs, that are to continue unto the world's end, whereas the other were only appointed for some certain time.  
10 The nearer furthermore, that Christ hath manifested himself unto us, by so much the more clearly, do the Sacraments of the new Testament lay him before us. For, things that are passed are better known, than these that are to come. And therefore AUGUSTINE hath said well, that we have fewer Sacraments than the jews had, but yet clearer, and a great deal more significative, and therefore of greater efficacy to confirm our faith, and to seal the promises of God in our hearts.  
11 The which saying of AUGUSTINE, is to be rightly understood. For we think not (as the Schoolmen did) that they under the law, had the same grace only shadowed unto them in the Sacraments, which is offered as present unto us into ours: seeing the Apostle saith, that they did eat the same spiritual meat.  
12 It appeareth that their outward matter and form, was divers from the Sacraments of the new Testament, by the very signs, rites, and manner of administration.  
13 That they differed in number it is out of controversy: for we, (according unto the institution of Christ) do acknowledge only two, Baptism, and the holy Supper: they had more, as Circumcision, the Paschall lamb, the Sacrifices and oblations.  
We do therefore condemn the Manichaees, who taught, that the things signified under the old law were changed together with the signs.  
Defended by DANIEL DOOLEGIANUS a low countryman.   

PRINCIPLES TOUCHING THE NUMBER OF THE SACRAMENTS OF THE NEW TESTAMENT. LVII.  
WE HAVE DEALT TOUCHING SACRAments in general, and the difference of the Sacraments of the old and new Testament: we will now, (omitting the old which were abolished by the coming of Christ) deal with the new.  
1 THe Sacraments of the new Testament, are those which Christ hath instituted in his Church, to continue until his second coming.  
2 Of this sort there are only two, Baptism, and the Supper of the Lord: by the former we are received into, by the latter nourished and sustained in the Church.  
Confirmation, Repentance, extreme unction, order and marriage, (which the Papists account among the Sacraments) are none in deed.  
3 For the true definition of a Sacrament cannot agree unto them.  
Now that definition which they bring, that a Sacrament is a visible sign of an invisible thing, reacheth a great deal toe far, and is not proper unto this discourse.  
4 Therefore, although the Fathers in the very purity of the ancient Church, did use the word Sacrament in a very large signification: yet did they not acknowledge any more Sacraments of grace, than these two, so far were they from admitting the other five into the number of Sacraments.  
5 For these do want in deed that form whereby the Sacraments are that which they are: that is, the word of God, or the institution of Christ, (whose office alone it is to ordain Sacraments) comprehended in his word.  
6 And none of them do testify the union that the Saints have between themselves, under jesus Christ their head.  
7 We do not deny but there were some use of them in the ancient and purer Church, but we affirm it to be a far other, than that which is now in Popery.  
8 The Papists make Confirmation to be the next Sacrament unto Baptism: and they say, that it is that, whereby the children of Christians, that are come to age, after they are anointed in the forehead with oil, and have received a blow or a pat of the Bishop, do (forsooth) receive the holy Ghost, though they make no confession at all of their Faith.  
9 But the Fathers made that to be Confirmation, whereby those that were baptized when they were infants, being after instructed in the Christian Religion, were, by laying on of hands, and solemn prayers, after they had made public confession of their faith, commended unto God and the church.  
10 But it was not a Sacrament, for it wanted a proper visible sign, which is one necessary part of the matter of a Sacrament.  
11 True Repentance we admit in the Church, as being altogether necessary unto the salvation of all believers that are come to age, although it hath not always satisfaction before the Church joined with it.  
12 Now the Papists call that Repentance, when as a man being touched with a perfect contrition for his sins, doth confess them by making a full reckoning of them in the ears of the sacrificing mass-priest, by whom, after he hath received absolution, he is enjoined to make such a satisfaction, as receiving force from the merits of Christ doth satisfy God's justice.  
13 And seeing furthermore, it hath no visible sign, it can not be a Sacrament.  
14 They make extreme unction to be a fift Sacrament whereby some person being at the point of death, is by the sacrificing masspriest anointed with oil, that the pains of Purgatory may be remitted unto him.  
15 In the time of the Apostles, when as the gifts of miracles remained, as yet, those who were sick, were wont to call the Elders of the Church, by whom they were anointed, and so did oftentimes recover their health.  
16 But miracles being ceased, unction also hath ceased, and therefore is no Sacrament: for the Sacraments of the new Testament, are to continue unto the coming of Christ.  
17 Orders amongst the Papists, are rites and Ceremonies, partly invented by them, and partly fetched from the Fathers, whereby they consecrate their Ecclesiastical Ministers.  
18 It is out of controversy, that in the Church of God (who is the author of order) all things ought to be done in order: yet cannot this order be any wise a Sacrament of the Church, seeing it neither hath any promise of grace annexed unto it, nor doth belong unto all the faithful.  
19 Marriage, (being the seventh Sacrament of the Papists) is out of question, the holy ordinance of God, appointed for the propagation and conservation of mankind: yet do we not acknowledge it to be a Sacrament.  
20 First, it hath no promise of salvation, nor any corporal matter, which might be a sign of the grace of salvation, ordained by God.  
21 secondly, it is not common unto all the elect: for it is not needful, that all those who will be accounted of the visible Church, should be married: yea, the Papistical clergy do reject the same as a filthy and profane thing.  
22 Thridlie, it is not proper unto the Church of Christ under the new Testament: for it was precisely instituted at the very beginning of the world, and it is common unto all men, even the very heathen, which could not be, if it were a Sacrament.  
Defended by DANIEL CRAMERIUS Occitanus.   

PRINCIPLES TOUCHING BAPTISM BEING THE FIRST SACRAMENT OF THE NEW TESTAMENT. LVIII.  
HAVING IN THE FORMER PRINCIPLES set down the number of the true Sacraments of the new Testament: we now come to handle the first of them, namely, Baptism: where we will deal with the causes and effects thereof, referring other things that belong unto this argument, unto the next disputation.  
1 BAPTISM being a Sacrament of the new covenant, testifying that Christ is come, came in the place of Circumcision, which under the old Testament, did prefigure Christ to be manifested.  
2 Both of them are the same in deed, yet differing in signs.  
3 The same is to be said of all types both singular and extraordinary (of which sort was the passage through the sea under the cloud) and also legal and ordinary, of which sort were sprinklings and diverse washings, ordained under the old Testament.  
4 By Baptism, being one of the two Sacraments of the new Testament; we understand in this treatise, that holy and mystical action which is proper unto the Christian Church, and ordained for those ends whereof we will speak anon.  
5 The matter of Baptism, are the signs, & the things signified. The signs are water, and the sacramental rites which are a dipping into the water, and a taking out of the same again, whence washing doth follow. The thing signified is the blood of Christ, unto the remission of our sins,, and that spiritual and divine force whereby we are regenerated, which regeneration, consisteth partly in the abolishing of the old man, which decayeth by little & little, and partly in the creating of the new, which is to be perfected by degrees.  
6 The formal cause of Baptism consisteth in the lawful use of the institution: the especial part whereof, is the invocation of the name of the Father, of the Son, and of the holy Ghost, together with the rite either of dipping into the water, or of the sprinkling of the same.  
7 For it is not greatly material, whether the person that is to be baptized, be wholly dipped under the water, or whether the water be only sprinkled either upon his head, or his face.  
Vain therefore, and void is that washing, where either Baptism is not done into the name of the Father, the Son, and the holy Ghost, or water is not used.  
8 Those vain questions that have risen from that false absolute necessity of Baptism, as whether it be lawful to baptise with distilled water, with urine or stolen, or with sand where natural water cannot be gotten; we reject, as absurd and ridiculous: neither think we, that any contention ought to be made, whether the water is to be once or thrice applied.  
9 It is not lawful, no not for any Angel in heaven, to ordain any Sacramental rites, seeing the signification of them doth respect the promise of grace. For it is in the power of GOD alone, both to promise what he thinketh good, and also to establish his promises by what signs it pleaseth him.  
10 They did greatly offend therefore, who not contented with the simplicity of the lords institution, thought that they could adorn Baptism, by adding curious rites thereunto: where as of the contrarieside, the Lord will have the Sacraments of the new covenant, which are opposed unto the old, to be therefore most few and simple, to the end, that we should so much the more readily be drawn from these corporal and sensible things, to the consideration of spiritual and heavenly matters.  

I Those innumerable added trifles therefore, which have presently grown into manifest superstition, (and whereof some were added by the Papists) as chrism, spittle, Tapers, we have justly abolished (though they be of antiquity) as being will-worship.  
TWO Now as touching Exorcism, (if by that name be understood, not the solemn covenant of Christianity, but the conjuring of Satan, and Spirits:) we altogether refuse the same, as being rashly and foolishly drawn from those that were possessed with Devils, to be applied unto men that were in their right wits, and to the infants of Christians.  
III Yet did not these spots, though filthy, and loathsome, and therefore to be carefully abolished, annihilate Baptism, as long as the essential form thereof remained.   
11 The first that the Lord appointed to publish this action was JOHN, therefore called the Baptist; but the Author hereof is properly Christ, who only hath this authority in the house of his Father.  
12 Now, the outward administration of this Sacrament, as also the simple preaching of the word, he hath committed unto Pastors lawfully called.  
Their error therefore is very grievous, who commit this office unto private men, and much more grievous, who give women leave to intermeddle in this action, in the cause of necessity, as they call it.  
13 ALTHOUGH, they are not to be accounted to have a lawful calling, who have invaded the places of true Pastors, either by a common error, or by long permission: yet are they to be DISTINGVISHED from mere private men.  
Therefore, Baptism administered by them, according to the form appointed by Christ is to stand: Yet are not they to be excused, who, now that the holy ministery is in some sort reform; do as far as in them lieth, confirm the false calling of these men, by giving their children to be baptized of them.  
14 To the end in the mean time, that all these things may be lawfully done, they are to be so performed in the Church, as it may be understood what is done, & therefore a certain form (together with meet & convenient prayers) is to be used in the vulgar tongue, which may declare the original use, and end of Baptism.  
Therefore also, Baptism is profaned by them, who either administer the same without any exposition, or deprave the administration thereof by some false worship, or administer it in a strange and an unknown tongue: Although it be true Baptism, as long, as that remaineth which is the chief thing therein; namely, the sign, and the right invocation of the Father, the Son, and the holy Ghost; for Baptism doth neither depend upon the faith, nor yet is defiled by the sins of him that administereth it, but is grounded only upon the ordinance of the Son of God.  
15 The Analogy furthermore, of the signs and the things signified is manifest: For the element of water, used for the washing of the outward filthiness, doth most fitly represent that blood, which was shed, for the taking away of the sins of the world, and applied to purify us: Briefly, that either dipping into, or sprinkling of the water, though it be but done in a short space, doth yet clearly represent the first part of our regeneration; that is, the sealing of our inward and spiritual engraffing into Christ his death and burial; whereby our old man, together with all our sins, being by little and little brought to decay, is altogether buried. Last of all, in that he who is baptised, whether he be dipped under the water, or sprinkled with the same, doth yet rise again: it layeth open, as it were before our eyes, the remission of our sins, and the rising again of our new man.  
16 The proper end of Baptism is, that by this solemn and holy action, we might be known by the testimony of men and Angels, to be in the number of the visible Church, & also that by means of this action, the adoption of the elect, might to their full assurance, be more & more sealed by the holy Ghost in their hearts.  
17 The principal efficient cause hereof, is the holy Ghost; who in his good time doth inwardly perform, that which by the word of promise, accompanied with outward signs, is declared unto the mind: Whence also may be gathered, what are the effects of Baptism.  
18 Now, the instrumental cause of the efficacy of baptism is the very same, that maketh the word alone to be powerful; namely, faith wrought by the holy Ghost, through the hearing of the word in those that are of age.  

I Their error therefore is intolerable, who dream, that there is any divine power, either in the water, or in the rites of Baptism, seeing that whole efficacy, is solely the work of the holy Ghost, which can be communicated unto no creature.  
TWO Now, whereas in the Scriptures, and in the writing of the Fathers, that is sometimes ascribed unto the outward Baptism, which is properly belonging unto the inward, or that unto the sign, which appertaineth unto the thing signified, or to the Minister which is proper unto the holy Ghost alone: this cometh to pass, not because that that thing which is the only work of the power of God, can be any ways 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 known to be always present.  
III They are also greatly deceived, who think, that Baptism was properly and chief ordained, to the end that Christians might by that outward mark, be discerned from all other people.   
19 Now the signs themselves, have no other force, then of Sacramental signification; that is, to call the thing signified, not only unto our remembrance, but also offer the same unto us to be received by faith.  
20 Seeing Regeneration, whereof Baptism is the pledge, is only begun in the Saints, the jangling Sophisters do grievously err, who think that original sin, which is the corruption of nature, is altogether taken away by baptism, and that by the work wrought; that is, by the very action of Baptism, and that it is abolished from the very same moment that Baptism is received; neither will they have that fire of concupiscence, which remaineth in those that are baptised, to be accounted a sin.  
Defended by ANTHONY THYSIUS a Low-countries man.   

THE SECOND PART OF THE PRINCIPLES, CONCERNING BAPTISM. LIX.  
WE HAVE DISPUTED IN THE FORmer Principles touching the causes and effects of Baptism: it followeth, that we deal with those things, touching the same argument, which we referred unto this Disputation.  
1 THe subject of Baptism is he, who is baptised: And all those are to be baptised, who in regard of likelihood, are contained within the covenant of God.  
2 Now, the infants that are the progeny of believing Parents; and also those, who being of full age, do offer themselves unto the church, by making profession of their faith, and yielding their consent unto the Doctrine therein prefessed, are to be accounted within the covenant.  
3 We hold, that they who are of full age, are not to be received unto baptism, before such time as they be instructed, and have yielded 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 upon ourselves, or upon any outward thing, but only upon the election of God, which began to be manifested at our very conception, by virtue of that covenant, [I will be thy God, and the God of thy seed,] and again, [I will be the God of those that fear me unto a thousand generations:] And although, that infants be not endued with actual faith, which is, by hearing: yet do we at this day, justly baptise, (as in times past they were circumcised) the infants of the Saints, because they are comprehended with in the covenant of aeternal life, by means of the faith of their Parents.  
5 It maketh nothing against this point, that all, who are borne of faithful Parents, are not elected: For if this reason might prevail, we would hardly be drawn to admit those, that are of years: Seeing all that profess, are not elected. It is not our part, to inquire into those secret mysteries of God: but we may justly presuppose, that both all their children who profess Christianity, and all those also, who being of full years, do make profession of true faith, are elected unto aeternal life.  
6 Whereas every man is said to be saved by his own faith, and not by another man's; it is to be understood only of those that are of years: and we cannot allow of the opinion, concerning the actual faith of infants. But leaving unto God his secret judgements, we doubt not, but that the faithful Parents, do according unto the condition of the covenant, apprehend the promise both to themselves, and also to their children.  
7 Now the Sacramental adding of the seal, doth presuppose that, which is sealed to be present indeed; namely, that the party baptised, is by likelihood comprehended within the covenant.  
8 If no well ordered Church did ever admit, either jews or Turks being of years, or any other the professed enemies of Christ, until they had been catechized, and made open profession of Christianity: much less, can any receive their children, but with the manifest profanation of Baptism.  
9 Touching Papists, we are in some sort to think otherwise of them; in as much as we may justly presuppose, that the Church doth as yet remain within the filthiness of Popery, (in respect of the elect, that are in their time to be drawn out of that mire) because that the seal of christianity, though defiled with many spots and stains, hath continued among them, in the substantial form thereof: as also the doctrine of Christianity, in respect of the Trinity, and the person of Christ: And therefore we are of judgement, that the children of Papists, may be received unto Baptism, if either one of the Parents do require the same, or some man be present, that will promise their right bringing up.  
10 It is a great error, to tie salvation unto the outward Sacraments, as though they were absolutely necessary thereunto; which the Papists themselves, that are of any sound judgement do not altogether hold. And on the other side, he that despiseth the mark of the covenant, is justly guilty of aeternal death: And therefore it is not the want, but the contempt of Baptism that is damnable; the which sin, (as also all other) may be done away by true repentance.  
11 Now he cannot be accounted a contemner of Baptism, who wanted opportunity to receive the same lawfully.  
And therefore, we do cast away these cases of necessity, and all the corruptions brought into the Church upon this occasion, as being the inventions of men.  
12 The effects of Baptism administered, either unto infants, or unto those that are of age, is not to be tied unto the very time of the administration thereof. For the seed, both of the word, and also of the Sacraments, lieth as it were, buried in the earth, as long as it pleaseth God to defer his grace.  
13 Now, seeing we are baptised for our whole life after, and that Christ doth never cast away those that were given him; it followeth, that Baptism is not to be itterated.  
We do therefore condemn Rebaptisation; neither can we in this point, allow of CYPRIAN, and the African Churches; and especially of that false and dangerous opinion, which holdeth, that the remission of sins past, is only sealed by Baptism: whence it came to pass, that some did very carelessly defer Baptism unto their last end.  
14 The Baptism of JOHN and of Christ, was one and the same, both in regard of the signs, & also of the things signified.  
15 The most meet place for Baptism to be administered, is that, where the word is preached: and the most meet time is, the time of the preaching; even for this cause, if their were no more, that public prayers, which are of great force in this action, may be joined with the administration of the Sacraments.  
16 Yet may particular Churches appoint the time, and the place, as circumstances shall require.  
17 The use of witnesses, (called godfathers) is neither absolutely necessary, nor yet to be clean rejected: but such witnesses only are to be chosen, as both know, and are also likely to perform what they promise, concerning the holy bringing up of the infants.  
Defended by JAMES ROLAND a Low-countries man.   

PRINCIPLES CONCERNING THE LORDS SUPPER. LX.  
1 THe other perpetual Sacrament of the whole Christian Church, is the Supper of the Lord, figured by divers types under the old covenant.  
2 For it was meet, the Mediator being now come, & the covenant being now last renewed by him, that the old seals of the covenant should be changed into such, as might agree to the time both of the ordaining of them, and also of their last renewing, and so might even declare that the Mediator was come both by water and by blood.  
3 Now the Supper is that last Sacrament of the new Testament, or that public action of the Christian church, wherein, as the bread being broken, is given to be eaten, and the wine powered out, given to be drunk after the corporal manner: so the body of Christ being delivered to death, and his blood being shed to seal up those that are in league with God, is given unto the faithful that can examine themselves, and are spiritually received of them by faith, for those ends; which we will presently set down.  
4 The author both of the things delivered, and of the action is Christ only, who (as far as this Testament is called the new) is the only testator: but in respect that it hath regard unto the covenant, that joineth others therein, the author thereof is he, who is the author of the covenant. The Church is the party unto whom the promise is made: and therefore the Church is not to take upon it, the authority to confirm this covenant.  
5 The matter of the Supper, are the signs, and the things signified. Under the name of signs, are comprehended not only the substantial things themselves, namely the bread and the wine: but also the rites, and the whole action as far as it is Sacramental; namely, the breaking of the bread, the pouring out of the wine, the delivering and receiving of both: whereunto is joined the nourishment of the body, arising of the receiving of it.  
6 Touching the bread, whether it should be leavened or unleavened; touching the wine, whether it should be pure, or mixed with water: and if wine be wanting, whether it be lawful to use some other drink: we think them matters, about which, no great contentions are to be raised; so that (if necessity so require) that which is the special thing, be retained, namely, meat and drink, meet for nourishment, and answerable unto the proportion of the signs and the things signified.  
7 The administration of the signs, because they are present unto our outward senses, hath Christ committed unto the Ministers of the word, but yet so; as the efficacy of the administration doth not depend upon them, but upon Christ only.  
8 For this cause also, the things which we name signs are received by the mouth of the body: and therefore also by the wicked, (although they account them not for signs, but for common things) and that the receiving of them is turned unto their greater damnation.  
9 The things sealed, are the body and the blood of Christ, the offering and receiving of both, and the spiritual nourishment arising therefrom: or rather whole Christ God and man, with all his benefits, and the new covenant confirmed by the death of the testator.  
10 For although the receiving of the bread and the wine, doth only signify the communion of the body and the blood: yet because we are made one with Christ, by means of his humane nature, it doth seal unto us the whole benefit of salvation: because neither the manhood can be separated from the word, nor the humanity subsist without the Deity, or his benefits without the whole person; and therefore, the one are neither received nor delivered without the other.  
11 It is not without cause, that Christ hath severally ordained the bread to be the Sacrament of his body, and the wine of his blood: and commanded them to be severally delivered in the Church. For the body and blood are not sacramentally represented unto us in this action, as the whole humanity of Christ, being glorified doth now live: but in regard that they were offered upon the cross for us, the blood being powered out of the body.  
Vain therefore is that concomitaunce, (as they call it) or inseparable conjunction of the body and the blood, under both kinds severally, whereas the body is here laid before us and given to be considered by our faith, as being without blood, and the blood as powered out of the body by death.  
12 The things signified, because they are given unto our mind, and that to establish and increase a spiritual life in us, are given by Christ himself, and received through faith, by the power of the holy Ghost: whence it cometh, that they are proper and peculiar unto the faithful only.  
13 Yet doth it not follow, that the bread and the wine given unto the unbelievers, are not Sacraments. For in respect of Christ, he giveth unto every man that wholly, which he promiseth in his word: uz. the signs unto the bodies, and the things unto the souls that are endued with true faith: whereupon it is no marvel, if the one of them alone be received by the unworthy communicants as bringing only their body, and that polluted too, unto the Lord's Table, whereas they want the mouth of the mind, that is, faith.  
14 The form consisteth in the apt and meet, that is, sacramental and respective conjunction and analogy, or agreement of the outward sign, and the inward mystery.  
The Transubstantiation of the signs and the things signified, and the essential consubstantiation of the things signified with the signs, are to be rejected: for the former doth abolish one part of the Sacrament, to wit, the signs, both of them are directly contrary, both unto the Articles of our faith, concerning the truth of Christ's body, and also unto the use of the Sacraments: whence followeth that most horrible and detestable bread-worship.  
15 The agreement of the signs and the things signified, is manifest: for as bread and wine do nourish us in this life: even so, the body and blood of Christ, purchase aeternal life unto us.  
Both the bread and the wine therefore are to be delivered in the Supper, both, to the end that the whole analogy may be kept, and also for the cause alleged in the 11 principle.  
16 This analogy doth depend upon the divine ordination, institution or blessing: by virtue whereof common things are drawn unto a holy use.  
The signs therefore, have by the ordinance of God, no consideration at all of a Sacrament, save only in the action of their lawful administration. Neither are we to imagine of any force that should be engrafted in the signs themselves, seeing they differ from common things in regard of a Sacramental signification only, and that in the very use. That carrying about, an adoration of the signs, is most horrible Idolatry.  
17 As the whole force of the Supper, and the Sacramental forms of speech, do arise from this analogy: so they are to be judged thereby.  
These speeches therefore, [This is my body, the cup is the new Testament in my blood,] are not to be expounded according to the words, but according to the meaning; that is by a Sacramental Metonymy or change of the name, whereby those things are said to be that, whereof only they are a sign.  
18 The proper and principal ends of the Suppcr, are both the serious remembrance (joined with thanksgiving) of the death of Christ, to his glory and our profit: and also the nearer engraffing of us into the body of Christ by faith, being strengthened and increased, and our nearer uniting with God the Father, by means of the Mediator, who dwelleth in us by his Spirit.  
19 The less principal ends, are the mutual communion and love of the faithful, being members of the same body, the outward witnessing of that mutual consent, and the preservation of public meetings.  
20 The effects of the Supper, do differ from the ends, but in respect only: For seeing it is ordained by Christ unto these ends; it cannot be, but that they should ensue upon the lawful use of the Supper: yet so, as the instrumental signification is attributed unto them, as their work: whereas the whole efficacy is solely referred unto the holy Ghost.  
21 The profit and efficacy of the Supper, is not to be tied unto the very moment of the action of receiving, but doth extend itself unto our whole life: yet is not the action once celebrated, to be for this cause, ever 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 JANES' ARMINIUS of Holland.   

PRINCIPLES TOUCHING THE POPISH MASS. LXI.  
WE HAVE SPOKEN IN THE FORMER Principles concerning the true use of the Supper of the Lord: now we are to show in few words, how the said use hath been diversly depraved by Satan.  
1 OF all the errors that have risen about the holy Supper of the Lord, that invention of Transubstantiation, is the most ugly, which was brought in and confirmed, especially by LANFRANKE, about the year 1050.  
2 For when as the words of Christ, instituting this Supper, are to be understood according unto his mind who speaketh them (which always ought to be regarded in all acts, and especially in Testaments) so, that in this Sacrament, the body and blood of Christ, are truly, but sacramentally, and by faith, giving credit without question unto his words received. The Transubstantiators, contrary to all reason, and use of Sacraments, have so obstinately stuck to the words, that many absurdities have risen thereof.  
3 First of all, seeing all Sacraments do consist of signs and things signified, they do take away the nature of the signs. For they teach that after the Consecration (as they call it) the signs do not remain, but that the thing itself only is presented unto us.  
4 secondly, the Sacramental participation being thus abolished, they make a kind of imaginary receiving of the Lords body and blood: whereby (as they hold) the body which is now in heaven, is really and corporally present in infinite places, at the same time, and is received at once in whole and in part, by many and by one: which thing, as it is most absurd: so doth it overthrow the articles of the Ascension, and sitting at the right hand of the Father.  
5 Thridlie, they have feigned such a change, as maketh that which is, not to be; and that which is not, to be. For they do so spoil 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 dream of accidences that are inhaerent in no subjects, against the first article of the belief, which teacheth, that the Lord is the Creator and preserver of the things which he made.  
6 And here they do very foolishly bring in the omnipotency of God: for we are now to inquire, not what God can, but what he will do according to his written word. Moreover it cannot be either that God can lie, or that Christ can be contrary to himself: both which will necessarily come to pass, if any thing be said to have been ordained by Christ, contrary to the articles of our faith.  
7 Hence have risen two most grievous errors: the former touching the worshipping of the bread and the wine, the which in a very fearful blasphemous sort, are thus commonly saluted by the Papists: ALICE Hail, SAVIOUR OF THE WORLD, THE WORD OF THE FATHER, THE TRUE SACRIFICE, lively FLESH, THE WHOLE DEITY, TRUE MAN, etc. The other touching the expiatory and propitiatory oblation for the sins of the quick and the dead, which the Church of Rome doth properly call the Mass, and wherein they place the some of all Christianity.  
8 For the Mass is not that mingle mangle patched up as it were of the shreds of diverse places gathered here & there out of the Scripture, and other authors, which are the relics of the ancient Liturgy or common service book of the Christians: but it is that ordinary propitiation and oblation (called by them their unbloody Sacrifice) which is offered unto God the Father, for the sins of the quick and the dead.  
9 Now, they offend in this point, first, because they change the Sacrament into a sacrifice: whereas Christ commanding us to receive, and not to offer, ordained a Sacrament, and not a Sacrifice.  
10 Next, in that they falsely teach; that in the Christian Church there remaineth after the death of Christ, any expiatory Sacrifice, besides the very body of Christ, which is endued with a true humane nature and soul.  
11 Thridlie, in that they closely accuse that one and most perfect sacrifice of Christ, of imperfection, by iterating the same every hand while. For iteration is a note of imperfection, as the Apostle saith Heb. 7.  
12 Christ indeed commanded all the faithful to celebrate the memory of his passion: but he gave no commandment unto any, that he should be sacrificed. For there ought to be no mention of the NAME and office of a PRIEST or of an ALTAR at this day in the Church of Christ. For Christ is now the only, and the chief Priest, who offered himself once, an only, and a most perfect Sacrifice unto God, neither was there any other that could, can, or shallbe able to perform that work.  
13 For the Sacrifices that ought now to have place among Christians, are only of thanksgiving: that the faithful may give thanks unto God for all his benefits, and offering their prayers unto him, may perpetually consecrate themselves, wholly, a living and an acceptable sacrifice unto his majesty. An expiatory or propitiatory sacrifice there is or can be no other, but that which Christ once made most perfectly, upon the Altar of the cross.  
14 Yet we do not deny, but that the ancient writers did give the name of Sacrifice unto the Lord's Supper: but, as in this point, so in many other things, in a very far stretched signification: and that partly to the end, that (as they thought) they might set forth the dignity of this high mystery, whereat the Angels do admire: and partly, that they might note out, and retain the custom used amongst the ancient Christians. Who were wont in their holy feasts of love, to bestow and offer gifts and offerings of divers things, and even of meat and drink: which being collected together into one, were so disposed of by the Pastors of the Churches, as first of all, they were by prayers offered unto God: next, some portion of them was taken, whereby the holy Supper was administered: lastly, that which was left, was bestowed for the maintenance of the poor. Out of which rites, the Massmongers do as yet retain the names of OFFERTORI, COLLECT, and COMMUNION. And hence it is thought, that the name of the MASS was derived, even from the custom that the faithful had to send those things unto the public assemblies of the Church, which they would have bestowed upon holy uses.  
15 Now, it is no less fabulous, that the Popish Mass was celebrated by JAMES, or any other of the Apostles; than it is most true, that the same was coined, neither all at once, nor yet by one and the self same man, but was soldered together, as now it is, by many Popes, after many years: and after that it had been eiked out, with many patches which were added thereunto.  
16 Unto the former errors, there are adjoined not a few others: as that it is celebrated, not by the congregation of the faithful, but by one Massmonger alone: that the Sacrament is after the holy action RESERVED, as it were a preservative against whatsoever inconvenience: that the names of dead Saints are called upon, and their imaginary merits, intermingled in the Mass: that the one of the signs is in a kind of impudent and altogether hellish boldness, taken away from the lay people, as they call them: that the whole action is done in a strange tongue: that the mass-priest alone is privy unto many things that are done therein: that they use the attire and gestures of stage-players, and many other things, brought forth by this plant, which the heavenly Father hath not planted, and therefore, shall one day be altogether rooted out.  
Therefore, we detest this imaginary and blasphemous sacrifice of the Mass, which is contrary unto God's word, and overthroweth the force of Christ's Passion, and bringeth in almost innumerable errors; and we pray with all our hearts and souls, that the Lord would grant unto all his Churches, the pure and sound use of his holy Supper.  
Defended by THEOPHILUS HESPERIUS of Bearne.   

PRINCIPLES TOUCHING CONSUBSTANTIATION. LXII.  
WE HAVE ALREADY DISPUTED, concerning Transubstantiation: Consubstantiation being the nearest error unto it, is now to be handled.  
1 COnsubstantiation consisteth in this, that the body and blood of the Lord, is said to be corporally, naturally, and really present; in, under, and with the bread and the wine.  
2 It hath this common with Transubstantiation, that in both of them, the words of the institution, are in a preposterous sort stiffly maintained, without any regard unto the meaning: Although that in very deed, the words are changed in both, by the feigned interpretations whereby they are expounded: whence many absurdities do follow.  
3 First, in that both of them do take away the force & nature of a Sacrament, which consisteth in this, that two things should be in them; namely, earthly, elementary, and signifying; then heavenly, invisible, and signified: both which are severally considered, not as they are something absolutely and simply existing of their own nature, but as there is a mutual comparison and reference between them, whereby the signs 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 received both naturally and supernaturally; whereas the truth doth teach, that the signs are naturally, and the things signified supernaturally participated.  
6 For the receiving of the mouth, and also the help of the other senses, are here required by the institution of Christ, to the end, that that which is natural and corporal, may perform his own office: the operation also of the mind and faith is especially to be present; that what is spiritual, may be received by spiritual instruments.  
7 Yet we confess, that the body and blood of Christ is offered bodily, that is, corporally in the holy Supper: But after the same manner, that PAUL saith, that all the Godhead doth dwell in him corporally; that is truly and fully: the Lord performing without all doubt, that which he promised.  
8 And although the body of Christ, be of itself a natural substance, and contained within the dimensions or limits thereof; yet is it not materially, but spiritually eaten of us. For the flesh would have profited us nothing, but the Spirit and life: yet we may say in some sense, that the bread and the wine, are the body and the blood: and that the body and the blood are fed-upon, namely, in a Sacramental manner.  
9 This Doctrine also, is directly contrary unto that end of the institution, whereby Christ commanded us, to celebrate his memory. For if he be present, his memory cannot be called unto our remembrance, except we will speak very unproperly: seeing things past and not present, are called into memory.  
10 Again, it doth abolish the nature of Christ's body: For if the same be thus received by every one in particular, it must needs be, both present in infinite places at once, and also be infinite of itself: The which point, is contrary unto the Articles of our belief, whereby we believe, that he was true man; that he was borne, suffered, dead, risen again, ascended up into heaven.  
11 Furthermore, if the receiving of Christ were corporal, the ancient Church under the law, had not been partaker of his body, because the same was not as yet borne: which point is contrary unto the Apostle, who saith, that the Fathers did receive the same spiritual meat, and the same spiritual drink.  
12 Further, if Christ were corporally present, he should be eaten without respect both of the bad, and the good, which is impossible. For to eat the flesh of Christ, is to believe in Christ, to be joined with Christ, and to be drawn from death unto life; which can by no means agree unto the wicked.  
13 For they, as AUGUSTINE saith, do only receive the bread of the Lord, but not the bread which is the Lord: which bread, is also unto them, not a sign of Christ's body, but merely bread: even as the Sacrifice of the wicked, are by the Prophet HOSEAH, not called sacrifice, but only flesh. Yet doth GOD justly punish in them, the contempt of his grace offered.  
14 Again, seeing the question in this point, is only touching the soul, and the feeding thereof, to offer a corporal thing thereunto, is to be ignorant of the nature of things, and to mingle heavenly and earthly things together: seeing that eating of Christ's body with the mouth, (if it could be possibly done) could not reach unto the soul, but only unto the body. And as the blood of Christ, doth not wash them that are corporally dipped thereunto, (the which thing might have come to pass unto the very jews, that tormented him:) But those, who apprehend the force and efficacy thereof by true faith: for they eat his body, and drink his blood, who spiritually (yet not by imagination, but truly as hath been said) apprehend him as he is given unto us of the Father.  
15 Last of all, Consubstantiation cannot be established by the words of the institution: For Christ did not say, Hear is my body; that is, in, under, or with the bread, but this is; that is, this bread is my body: And it were absurd to say, that Christ, who reached the bread unto his Disciples, was corporally in, under, and with that bread.  
16 Now, the similitude of Iron being red hot, of an infant lying in his swaths, of wine contained in the vessel, are so gross, that they need no confutation: for these conjunctions are natural, whereby new qualities are applied unto bodies, & substances are joined unto substances: whereas all things in the Supper are supernatural, depending upon the institution of Christ. Yea, and that supernatural conjunction, whereby the Deity of Christ is personally united unto his humanity, can have no place in this argument: nor yet that miraculous conjunction, whereby, GOD taking upon him certain visible forms, did manifest himself unto some; It followeth then, that this compulation is Sacramental; whereby the signs and the things signified wholly remaining, the Sacraments are that truly, which they are said to be.  
17 The rest of the props of Transubstantiation, being of the same strength with the former, we reject, as making no account of them, together with Consubstantiation itself, adjoining the saying of IRENAEUS, that they who will not know the truth, are forced to allow of many falsehoods.  
Defended by MOSES RICOTERIUS a Gascoigne.   

PRINCIPLES TOUCHING THE INVOCATION OF GOD'S NAME. LXIII.  
WE HAVE DONE WITH THE word and the Sacraments, being the two marks of the Church, whereunto, seeing Prayer, or the invocation of God's name is inseparably joined: it is convenient, that in this place, we deal therewith.  
1 THe invocation of God, is an ardent affection bend towards God, whereby we do both crave and expect of God, only for Christ his sake, spiritual and corporal blessings, according unto his commandment and promises: and also do give thanks unto him for blessings received.  
2 The same is necessary unto all Christians, that are come to years: First, because it is that especial worship of God, which the covenant of grace doth require of us: Next, because this is the means, whereby God will have his elect to obtain and keep the grace of the holy Spirit, and all the rest of his benefits: Briefly, it is a testimony of God's covenant in our hearts. For whosoever do call upon the name of God, they are endued with the Spirit of the adoption of Children, and received into the covenant of God.  
3 True invocation ariseth first, from the true feeling of our wants, & the knowledge of the sufficiency of God, and upon the promise of being hard, which is apprehended by faith.  
4 Invocation is due only unto GOD the Father, the Son, and the holy Ghost: both because, he alone is the only Author of all good things; and also, because that to be able to heare-and heal all that call upon him in all places, belongeth unto none, save only unto the omnipotent God.  
5 Now, whereas no man is worthy to present himself in the presence of God; the heavenly Father, to the end that he might drive away from us, all shamefastness & fear, hath given us the only Mediator, in whom alone he doth look upon us, as being reconciled, and heareth our prayers. Now the holy Ghost is he, who giveth us the true contrition of the heart, and true faith in him upon whom we call; and doth inwardly teach us, what we ought to pray: so that we do call upon the Father, in the name of the Son by the holy Ghost.  
6 Neither of the three persons of the Deity therefore, is to be omitted in true prayer, though they be not always distinctly named: but we may sometimes call upon God simply, and sometimes direct our prayers unto the father, sometimes unto the Son, and sometimes unto the holy Ghost.  
7 By the intercession of Christ with the father, is meant, not any prayers proceeding in some manner of gesture from him (now in heaven) on our behalf: but the price of that redemption of his, whereupon, when the Father looketh, he heareth his: and also this; namely, that when we call upon the Father in his name, he in some sort doth offer our prayers according unto the tender care, whereby he is even now unspeakably affected towards his members; yet after his own manner, which is altogether unsearchable unto us.  
8 Seeing Christ doth make intercession for us, and with us; in such sort as we have spoken: we hold, that the prayers of the faithful are always acceptable unto God, though he doth neither always give unto us that which we rightly ask, nor at the time wherein we ask.  
9 And seeing our prayers are to be framed, according unto the rule of God's word; we may simply without exception, ask those things, which God hath simply and without exception promised unto us; as the increase of faith, the strength of the Spirit against temptations, remission of sins, and such like. All other things not specially expressed; as the delivery from this or that danger, and such like; are to be desired with exception; namely, as far as it be expedient for God's glory, & according as (and also when) he thinketh meet, who only knoweth what is expedient to be granted unto us.  
10 The father hath delivered unto us, by his dear son, a most perfect general form of prayer: yet are we not tied unto the very words thereof.  
11 The chief end of true Prayer, is the glory of God, or some profit that we hope to receive thereby.  
12 It is meet, that a certain place & time be appointed, (if it may be conveniently done) in every church for public prayer; yet is it mere superstition, to think, that prayers made in a certain place, or time, are of themselves more effectual.  
13 The dedications of Temples, and the rites used in this action, are the relics, partly of Paganism, and partly of judaisme, and therefore to be utterly abolished.  
14 Private Prayers also, are carefully to be practised, in the use whereof, it is the part of every man to consider, what is expedient.  
15 There are four sorts of Prayers, reckoned up by PAUL, 1. TIM. 2.1. supplications, prayers, intercessions, and giving of thanks; under which four sorts, he comprehendeth all other.  
16 These four sorts may be thus discerned; Supplication is, when we desire to be delivered from the evils, that hang over us: Prayer is, when we crave a better success of our affairs; For as by Supplication, we entreat the taking away of inconveniences; so by Prayer, we crave the supply of those things that are good for us: Intercession is, when as one of us doth entreat, for the necessity of an other; being of charity moved thereunto: or when as we complain unto God, of injuries done unto us: Briefly, by thanksgiving, we praise God for the benefits that we have received, and show, that we are beholding unto him, for all the benefits, both spiritual and corporal, that we have obtained.  
17 The fruits which we reap by Prayer, are divers. 1. Our heart is inflamed, with an earnest desire to seek, love, and worship God, when as we are accustomed in all our necessities to fly unto him, as unto an holy anchor. 2. No desire cometh to our mind, whereof we are ashamed to make him a witness, when as we pour out our whole heart before him. 3. We are framed to receive his benefits with thanksgiving. 4. Having obtained that which we did crave, we are more fervently carried to meditate of his loving kindness. 5. lastly, use and experience itself, doth confirm unto our souls, his providence, virtue, and goodness towards us.  
18 Hence it appeareth, that Invocation, which is that true worship of God, is altogether overthrown in Popery.  
19 First of all, because the Papists do teach men to bring their own merits, as that Pharisie did, although they are beholding unto God for them: The which doctrine doth dam up that especial spring of true Prayer, namely, the sense of our want.  
20 Next, that they either bring in feigned promises, or invent merits that have no promise.  
21 thirdly, in that they professedly place doubting in stead of faith: as though to be assured that GOD will hear us, were a security full of Presumption.  
22 Hereunto is to be adjoined, that both they conceive private and public prayer, in a strange unknown tongue: (which is nothing else but a manifest mocking of God,) and that they pray by number. Briefly, in that they teach, (which is utterly wicked) that those prayers of theirs, do deserve remission of sins, and other benefits.  
23 To be short, herein they are most godless, in that they appoint Saints departed, as substitute intercessors under Christ, not only rashly and in vain, beside and contrary to the word of God, and therefore without faith; but also unprofitably, seeing that cannot be held, but they must make the Spirits of those that are dead, to be the searchers of hearts, and attribute unto them, that which is proper unto GOD only: namely, that they may hear those that call upon them every where.  
24 This sin is augmented even by an other twofold impiety: the one, in that they honour the Virgin MARIE, and the sign of the Cross, by a certain peculiar invocation: the other, in that they do yield unto Images both painted and graven, the very same worship, whereby they would honour Christ, if he were present.  
25 Touching those degrees of their religious adoration by LATRIA, DULIA, and HYPERDULIA, we affirm them to be altogether vain.  
26 vain also is that distinction, of the Mediator of redemption and intercession.  
Defended by JOHN CRUCIUS a Fleming.   

PRINCIPLES UPON THE PREFACE OF THE LORDS PRAYER. LXIIII  
WE HAVE ABOVE IN THE LAST TENTH Principle made mention of a form of invocation, or prayer: and therefore having already spoken of the rest of the causes thereof, we now come to the interpretation of the said form, out of the words of Christ. Math. 6. Luke, 11. which is therefore commonly called, the Lords Prayer.  
1 THis form teacheth us most compendiously indeed, but yet most absolutely, whatsoever we are to ask of God generally as it were, in certain common places, and in that method wherein it is fit, that these things should be craved of God: it doth furthermore inform our minds by what affection we are to conceive our Prayers, and in what hope we may expect the effect of them, being rightly conceived.  
2 It is free for us, according unto our sundry griefs, to express in other special forms, those things that make for the glory of God, and our salvation, and to apply them unto divers circumstances: but it is in no wise lawful to pray any other Prayer, in regard of the matter. All the Prayers of DAVID therefore, of the Prophets, and other faithful examined according unto these rules, do agree with this perfect form.  
3 The parts hereof are three. 1. The beginning or preface. 2. The petitions themselves. 3. The conclusion.  

1. The Preface, OUR FATHER WHICH ART IN HEAVEN.  
4 FATHER.] This word doth first of all teach us the foundation of our faith: namely, the distinction of the persons, for the FATHER is one, the SON is an other.  
5 These petitions are directed unto the person of the Father, that thereby not only the distinction, but also the order of the persons may be expressed: the first whereof is the Father, the second, is the Son of the Father; and the third is the holy Ghost, of the Father and the Son.  
6 When as therefore we call upon the Son, our minds stay not in him, but arise from him unto the Father, as we are led by the holy Ghost unto the Father and the Son. Otherwais, as the persons unto whom the worship of invocation is directed, are not separated, so is not the said worship to be severally considered, but only distinctly: seeing the same reverence is equally due unto all the 3. persons, as to the one and the self-same God.  
7 Moreover, this most sweet name of a FATHER doth regard us also: seeing we do not call upon the Father, as the Father of the Son only, but even as upon our Father.  
8 Again, this word doth set down the other foundation of our trust: namely, that he who is the Father of Christ, is also ours, though in a divers respect.  
9 For he is the Father of Christ, 1. by nature only, in respect that the Son is Coessential with the Father. 2. In respect that his humanity being conceived by the holy Ghost, doth by personal union, subsist in that aeternal Son of God.  
10 But he is our Father in respect of Adoption, that is, in regard that he doth vouchsafe us, being spiritually engrafted into Christ by Faith, to be called children, as those whom (being elected in him) he justifieth, & will one day glorify.  
11 Therefore, this word teacheth us again, that belief in the Father through the Son, must go before our Prayers: the which if it be not present, prayers are not only not acceptable, but even sins in the presence of God.  
12 We are also by this means taught, that if we will be heard, we are bound to come in the presence of God, not only wihout any consideration of our merits (which can be none at all) but contrariwise, that we conceive our prayers, trusting in his only free Adoption and mercy in Christ jesus.  
13 Lastly, this word FATHER, doth require that we pray unto God, with a true sense of our sins past, and a firm purpose to amend our lives, otherwise our prayers are in vain. For the impudency were not tolerable, to call him Father, whom we are not sorry that we have offended, and whom ever after, we meant not to fear and reverence.  
OUR.  
14 This doth put us in mind of 2. things, (both being of great moment in true Prayer) 1. of our Adoption, whereof we have spoken: whereby it cometh to pass, that he who hath that only Son by nature, coaeternall with himself, doth account us his sons adopted in him: without whom there is no salvation, nor any true confidence in calling upon God. 2. That true love is to be joined with faith: that as the Father, who is but one, is yet in his Son, the common Father of all the faithful: so we should think, that they cannot be acknowledged for sons, who are not in love with their brethren: otherwise, they should be accounted to be in the body, who sever themselves from the members thereof, which cannot be.  
15 This conjunction consisteth partly in the agreement of doctrine and religion, partly in the affections. And therefore, before we can truly call upon God, we must be members of the Catholic Church, and have a regard to maintain peace, and concord one with another, in such sort, as all unkindness and hatred being laid aside, we must pray from our hearts, even for our enemies.  
16 But this conjunction cannot be perfect, while we live here. For all of us know but in part; and often not in the same part; now in respect of mutual living together; there is none; but in some things, he showeth himself to be a man: But as the imperfection of faith, doth not hinder the effect thereof, the same is to be said of our mutual agreement, both in Religion, and also in affections: so that we be displeased with ourselves for those our imperfections, and be more and more desirous of a growth in our obedience.  
17 Seeing this communion of faith, doth not only comprehend the elect, that are already endued with faith: and strive together with us in this life, against sin; But even those that are to believe, and lying as yet uncalled, known only unto God, our prayers also do belong unto them.  
18 But as for those whose Spirits are already gathered with Christ, and whose bodies are a sleep in the grave, our Prayers for them should be altogether vain and unprofitable: as also for those whose souls are already condemned.  
An addition.  
That custom therefore, (though ancient) of reckoning up the names of the Apostles, and certain martyrs in common prayers, though it may be thereby excused, in that such prayers were mere thanks-givings, doth nevertheless want a ground, (and therefore is to be abolished,) as the very issue of it hath proved: for it is certain that from hence did arise by little and little, both invocation of the dead who were assuredly believed to be in heaven: and also prayer for the departed, unto whom superstitious men, did according unto their own fancy appoint Purgatory fire.  
WHICH ART IN HEAVEN.  
19 It is needful that unto the assurance of God's fatherly goodwill towards us, we adjoin his power & Majesty: both to let us know, that he is not only willing, but also able to bestow upon us, whatsoever we crave of him by true faith: and also, that the consideration of his majesty, may retain us in that reverence, which is due thereunto.  
20 We hold, that God as a most simple being, being in regard of his infinite essence in every thing, & in all things at once, but not in or of their substance, is without and beyond all things, wholly in himself, preserving and governing all his creatures, & not mixed with any thing, contrary unto the raving dotage of the Manichaees.  
21 He is then said to be IN HEAVEN, that thereby his supreme excellency, power, & dominion above all things, may be declared: whereas by the name of Heaven, we understand the highest place of this visible world, which is conspicuous unto us, in regard of the unspeakable & most certain motion thereof, wherewith the Lord hath most excellently garnished the same. Wherein, (as the Prophet DAVID saith), God hath engraven testimonies of his unchangeable truth.  
22 The same God is said to be above all those heavens, the Scripture also declaring that the place of eternal happiness, is appointed even above all the celestial spheres, whereunto Christ being entered doth receive the souls of his children, according unto that saying; This day shalt thou be with me in Paradise: and that of the Apostle, I desire to be dissolved, and to be with Christ. Whence also we believe that he will come, and where he will entertain all his, when they have received their bodies again, being made incorruptible, and will cause them to live there with him eternally.  
23 Now, as that glory which we hope for, is at this day incomprehensible unto us; so we are not curiously, that is, without God's word, to make inquiry of these blessed mansions: but devoutly to reverence that which the Scripture teacheth us to hope & to believe touching them, until the time, that indeed we shall see, hear, and receive, those things which eye hath not seen, ear hath not heard, nor ever entered into the heart of man.  
Defended by JAMES HABEERUTERUS of Bearne.    

PRINCIPLES TOUCHING THE PETITIONS OF THE LORDS PRAYER IN GENERAL; AND PARTICULARLY OF THE FIRST OF THEM. LXV.  
HAVING HANDLED THE PREFACE which was the first part of the Lords Prayer, the second is now to be opened, which containeth the petitions, or the substance of the Prayer itself.  
1 CHRIST framed these petitions, according unto the present nature and state of man, (uz. in respect that we are in the want of all things, and sinners in this world, which wholly lieth in wickedness, (as it is said JOHN 15.19.) and not unto the first condition, wherein ADAM was created pure and upright before his fall.  
2 For there had been no need of these petitions, if the first man had continued in that original purity, and excellent integrity, wherein God had created him: neither had this world been subject unto vanity for the sin of man, whereby it now cometh to pass, that the glory of God is hidden as it were, under many clouds.  
3 Neither shall we need, when we are fully restored in heaven, to say, [Hallowed be thy name, Thy kingdom come, Thy will be done, etc.] For then God shall be all in all, 1. COR. 15.28. but there shall be Thanksgiving and Confession, such as is set down, REVEL. 4. ver. 8. Holy holy Lord God omnipotent, etc. It remaineth then as we have said even now, that these petitions do appertain unto the present time and state of men.  
4 And seeing they may be considered in a diverse respect: namely, in that the three former of them, do directly regard the glory of God, and the three latter do properly concern us, they may be fitly comprehended in a division of two members.  
5 Although then, there is nothing appertaining unto God's glory, whence some profit doth not redound unto the godly: & though also, we can rightly crave none of those things which belong unto our salvation, but we must desire them for the glory of God: yet it behoveth us in these things, to be affected in a divers sort: namely, that in the one, we have a respect only to the glory of God, not regarding our own behoof: and that in the other, we so respect our own estate, that we be also especially mindful of God's glory, which we are bound to promote.  
6 These petitions moreover, which belong unto God's glory, are justly placed in the first rank. For Christ saith 
Mat. 6.33.  Seek first the kingdom of God and the righteousness thereof, and all these things shall be given unto you. And this order is observed also in the commandements: for the first place is yielded unto those which properly appertain unto the worship of God, whereas those which concern the maintenance of love between man and man, do follow in the second rank.  
7 Among the former petitions, it is not without cause that HALLOWED BE THY NAME is the first. For although the end of them be, that God's glory may shine every 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 glory: whereunto the second is adjoined, which showeth the means to augment the same, and the third next unto that, which declareth the way to the accomplishing and finishing thereof.  
8 Touching the first, we place not the name of jesus in the very notes of the letters, or in the vocal pronouncing of the word. For the former were jewish, as the latter is Popish, where the name of jesus is not uttered, without the yielding of some superstitious reverence thereunto, and the kissing of the letters themselves.  
9 But by the name of GOD, we understand God himself, or the Majesty, justice, mercy, goodness, truth, power, and holiness of God, and the rest of the attributes whereby he hath made himself known in the world.  
10 In this Petition therefore, we entreat, that the glory of God, may according to the majesty thereof, be acknowledged and celebrated amongst men here upon earth. Briefly, that the honour and worship due unto God, may be yielded unto him in this world: on the otherside we wish, that all those things may be removed, overthrown, and clean taken away, which do profane, diminish, or obscure the said glory of God, either in himself, in his works, or in his word & doctrine: So that this Petition is answerable unto the commandment: [Thou shalt not take the name of God in vain.] For here is commanded that which is there forbidden.  
11 This Petition is so strictly enjoined unto us, that we cannot omit the same without heinous wickedness. For what is more unworthy, then that either our ingratitude and blindness should obscure, or boldness and furious presumption, as far as lieth in it, blot out the same?  
12 But although all the wicked, with their sacrilegious lust should fly a sunder for spite; yet shall the holiness of God's name shine & glister. For thus the prophet crieth out; [As thy name o God, so doth thy praise extend unto all the ends of the earth;] for wheresoever the Lord maketh himself known, it cannot be, but his virtue, power, goodness, wisdom, justice, mercy, and truth should manifest themselves, whereby we might be drawn unto the admiration of his majesty, and stirred up to set forth his praises.  
13 But, in as much as GOD is so unworthily rob of his holiness upon earth, we are bidden, if we have not power to maintain the same; yet at the least, to under-take the care thereof in our prayers, as it is meet we should, although of itself, it can neither increase nor be diminished.  
14 Whosoever therefore do obscure the holiness of God, or suffer the same to be obscured, as far as in them lieth, they sin against this petition, and are most heavily guilty of God's judgement.  
Defended by LAZARUS ROBERTUS of Rouen.   

PRINCIPLES CONCERNING THE SECOND PETITION OF THE LORDS PRAYER. LXVI.  
HAVING EXPOUNDED THE FIRST PEtition, which declareth the first step of God's glory: we are now to address ourselves, to the opening of the second, which setteth down the means to augment the same.  
1 THis Petition, THY KINGDOM COME, being put in the second place by Christ, is justly set before the third: For as to bear rule, is in nature before the execution thereof; so is it meet, that the Lord would first establish his kingdom among us, and then make us obedient thereunto.  
2 For the will of God cannot be performed, but by that power, which he doth exercise in his said kingdom.  
3 Now as touching the exposition of the Petition, the Lord is said to reign, when as men having denied themselves, do wholly submit them unto him.  
4 The principal scope then of this Petition is, that the Lord will consume and abolish all the lusts which fight in our members against his will: and that he would frame and fashion us, and all our faculties unto the obedience of his will.  
5 Now whereas all men, from the highest to the lowest, are blind by nature, and understand not what the will of GOD is; and seeing it is the office of a King, to appoint laws for his subjects; we crave also, that God would manifest his will unto the world, and would plant the ministery of his word, (which it pleaseth him to use as a Sceptre, for the granting of the things that are contained in this Petition) throughout all the parts of the world, that by means thereof, he may gather together, those whom he hath elected from all eternity; and on the other side may overthrow them, who as far as they can, do hinder this work.  
6 So, we affirm, that it is the right of God, alone to rule, this kingdom by his own laws; that is, by the law and the Gospel, whereunto no man can add or detract any thing, without high treason against the supreme Majesty of God.  
The Pope then, and all his followers, who have presumed to impose laws upon the consciences, are condemned in this Petition.  
7 We desire furthermore, that he would send faithful servants, to declare this word purely and sincerely, and that he would drive away all false Teachers, and Prophets, who go about by their own inventions, to draw others away from the will of God.  
8 But in as much as that word, barely expounded by man, would rather turn unto our damnation, than salvation, (for our judgement is mere contrary unto God's will, and our will doth turn away, even from the known will of God:) we desire that the Lord would vouchsafe to engraft the same in our minds, by the force and efficacy of the holy Ghost, that the true light may shine in them.  
9 And seeing we can by no means fully obtain these things in this world, as being compelled to carry about with us, the relics of sin, even unto our dying day: we do therefore desire that that day may come, wherein Satan, sin, and death being subdued, the Lord shall be all in all: whence it may be easily gathered, how senssesse they are, that fly this day as a fearful thing.  
10 Out of all these things, we may readily collect, that a spiritual, and not an earthly kingdom is here spoken of, as also our Lord jesus doth witness, 
john. 18.36.  because it is exercised both by GOD who is a Spirit, and also upon the conscience.  
11 The necessity of this Petition doth first appear, in that Satan seeketh nothing else, but to erect the kingdom of darkness and confusion, (which is mere contrary unto this) amongst men: For the which cause, he is called the Prince and God of this world.  
12 Hear unto is adjoined, our natural infection, together with our corrupt judgement and perverse will, who prefer lies before the truth, sin before righteousness, earthly before spiritual, most evil before good, and unjust before right things; and in some, who cannot be subject unto the law of God.  
13 But although, the Devil and wicked men do run mad, yet the Lord doth and will exercise his government, as well upon them as upon the elect: (For who can be exempted from his authority, who hath created all things?) yet in a divers manner. For he embraceth the one with his eternal favour, whereas he consumeth the other in his fearful wrath.  
14 And if God be properly said to bear rule, when as men do willingly submit themselves unto him: he sinneth most grievously, who under the pretence that GOD doth already rule both the godly and the wicked, doth not desire, that the government which GOD exerciseth in his Church, may be daily increased and enlarged.  
Defended by FREDERICK BILLETIUS a Low-countries man.   

PRINCIPLES TOUCHING THE THIRD PETITION OF THE LORDS PRAYER. LXVII.  
HAVING OPENED TWO OF THE PETItions of the lords Prayer, which do immediately respect the glory of God: we do now come unto the exposition of the third.  
1 THis Petition [THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN] is the third in order of those whereof we have spoken, because that no man doth obey the will of God, being made known and commanded, save only those, who acknowledge God for their king.  
2 The sum or scope of this Petition is, that the will of God may be performed upon earth by men, who know the same, and love it from their hearts, as it is done by the blessed Angels in heaven.  
3 The equity of it, is understood by the preface: For God is said to be in Heaven, which signifieth power and authority, and to be our Father, both in regard of the first creation of all men, and also, of the redemption of the regenerate; whence it followeth, that we being his servants and sons, are bound to know & willingly to practise the will of our Lord and Father.  
4 This Petition is necessary, because our flesh being bondslave unto sin and Satan, is contrary hereunto: Now the more impediments that do hinder us to perform the will of God, the more earnest aught we to be in seeking strength to practise the same. It is also necessary, to the end, that we perish not; but may be made Citizens of the kingdom of God; which cannot be, unless we obey his will; not that the obedience of the same doth make us freemen of his kingdom, but in as much as it declareth, that we have been 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 down a similitude, which showeth, how we desire the same to be performed here upon earth.  
6 Let us therefore, diligently examine every word of the Petition: First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offereth itself, which according unto the accustomed manner of speaking amongst Christians, is expressed by the word WILL, though that will be of a more large signification than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is.  
7 Now the word WILL, doth not signify the faculty or action of willing, which in God differeth nothing from his essence, but it pointeth out those things which GOD willeth, by a Metynomie of the adjunct put for the subject.  
8 The things which God willeth, are of two sorts: For some of them, are of that nature, that they are good of themselves, by the goodness which God hath put into them: others of them are good by accident, or for the end that God hath appointed, who can bring forth good out of evil, and light out of darkness.  
9 Again, some of those things that God willeth, hath he made known unto us; others hath he reserved to himself: whence some of the ancients, and also of the Schoolmen made the will of God to be in part, voluntatem beneplaciti, that is his free, unbounded or secret will, and in part to be voluntatem signi: that is, his signified, written, or revealed will. The Grecians call the former of these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
For knowledge, for appointment, will, good pleasure.  which contain the charges, commandments, & doctrine revealed unto men concerning the will of God, either general touching all, or particularly applied unto the calling of every one, which are briefly comprehended under the name of the Law and the Gospel.  
10 Now we are to deal in this place, with that which is called the signified will, because that only is perfect obedience, which is yielded by those that have knowledge, and are willing to obey, and which is concerning those things which are good of themselves, and in the regard of those that do perform them.  
11 Whereas THY WILL (& not another's or every man's) is added, it taketh away men's traditions, and whatsoever is contrary or besides the will of God.  
12 The word [BE DON] that is, be fulfilled, doth teach us, that we are to obey God's will, with the whole affection of our soul, with all our mind and thoughts.  
13 Whereas it is set down passively [BE DON] it seemeth, that it may be gathered thereby, that man before the first grace, is only considered passively, as being to be wrought upon, but not working; so that, even to will what is right, is given of God: Next we gather, that after the first grace, the continuance of willing that which is good, and the perfection thereof, is in the hand of GOD only; even thence that we are commanded to crave, that Gods will may be done; whereas we do not crave those things that are in our own power.  
14 BE DON IN EARTH AS IT IS IN HEAVEN] the word HEAVEN and EARTH, are to be understood Metonymically, that which doth contain being put for that which is contained.  
15 The will of God upon earth, is in deed performed only by men: unless a man will refer the word OBEYING, Metaphorically unto other creatures: yet not by all men, but by them only who are regenerated: Although, as AUGUSTINE saith, the will of God is done concerning (but not by) the rest.  
16 Now, because humane frailty, (which by God's decree, doth always cleave unto man in this life) can bear no more; it cometh to pass, that the will of God, is but begun to be performed by the regenerate here upon earth; and that only in affection and in faith: (this also being the will of God, that besides the love which we are commanded to yield unto God and our neighbour, we should also believe in Christ.) But when God shall be all in all, we shall then perfectly and fully obey his will.  
17 Neither is there any more than this, meant by the note of the similitude [AS] which doth not point out an equal quality, but a likeness, and an agreement therein: not that the regenerate should upon earth perform the will of GOD in as great measure, but in the like affection & operation, that the Angels do execute the same in heaven.  
18 Now [IN HEAVEN,] all those that remain therein, as the souls that are in bliss, and the Angels do obey the will of God.  
19 Yea, and the Son also, in respect that the Mediator Christ, doth as yet the will of his Father in Heaven, when as he doth make intercession for us, and bringeth to pass, whatsoever doth belong unto the edification of the Church.  
20 The souls also that are in bliss, do in heaven celebrate the praises of God, and do desire after their manner, both the deliverance of their brethren, that are here militant upon earth, and also the punishment of the enemies.  
21 Now those blessed ministering Spirits, do perform the will of God divers ways; as by singing that song, Holy, holy, etc. by procuring the salvation of the elect, and punishing the wicked, as it pleaseth GOD to use their service.  
22 Now all these Spirits do execute Gods will.  

I Most willingly, because they obey him without murmuring.  
TWO Most readily and surely, because they make no delays, but presently betake themselves unto that which they are commanded to do.  
III Most faithfully, because they both hear, and also perform in deed their whole charge, and not a part only; and being once sent, they never cease, until they be called back again.   
23 We desire therefore of God, that he would give us both the will and the power to obey, and that we may be serviceable and obedient unto his majesty, according unto the same Spirit, manner, affection, readiness, and cheerfulness of the will, that the Angels in heaven do obey him: And we do also crave the taking away of all those things which either directly set themselves against his will, or do any wise withstand the same.  
Defended by JOSIAS [son unto JOSIAS] SIMLERUS of Tigurine   

PRINCIPLES TOUCHING THE FOURTH PETITION OF THE LORDS PRAYER. LXVIII.  
THE THIRD PETITION OF THE LORDS Prayer hath been opened in the last Principles, concerning the will of God: so that the first part of the Prayer being expounded, we come now to the second.  
1 AFter that Christ had taught in the three former petitions, such things as do immediately respect the glory of God: he now adjoineth those, which (though they are to be referred unto God's glory) do yet especially concern us and our profit.  
2 Now, as man consisteth of two parts: so these things are of two sorts, corporal and spiritual.  
3 This first petition of the second part then is touching corporal, the other two, are concerning spiritual blessings.  
4 Now, whereas mention is made first of corporal benefits, the reason thereof may seem to be, in that corporal things, and the profit that arise of them, are better known unto us. And therefore, the Lord (to the end he might relieve the slowness & infirmity of our nature) doth lift us from common things, unto these that are less known unto us, from easy unto hard, from earthly unto heavenly matters.  
5 The sum of this first petition is, that the Lord would bestow upon us things necessary for this life: to wit food and raiment especially: next, those things which are helps 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 us.  
6 The necessity, or rather the equity of this petition is manifold: First it teacheth us, that we ought wholly to depend upon God's Providence, by whom we are nourished, maintained and preserved. secondly, that we acknowledge him the giver of all good things both spiritual and temporal. thirdly, that we may with quiet minds expect those things at his hands, which otherwise would hold us in a miserable care and perplexity.  
7 For our merciful Father doth not disdain to receive our bodies into his protection and custody, that by these small things, he may exercise our faith, when as we look for all things at his hands, even the least crumb of bread, and drop of water, that we put into our mouths.  

I. The Marcionites and Manichaees therefore are out of their wits, who have endeavoured to defend that God hath no care of these our bodies, as though the same were unbeseeming his Majesty: and that our flesh or our bodies, were the work not of God, but of an evil beginning, that is, of the Devil, and therefore that it became not the good God to sustain them, seeing they are evil.  
II. They are mad also who think, that all things are disposed by the tossing of Fortune. And the Epicures also, together with those who hold that God hath no care or respect unto the things that are done under the or be of the Moon.  
III Witches and Sorcerers in like sort are here condemned, and all those, who either openly, or by any secret trade, seek their maintenance in this life of the Devil, 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 simply, nor metaphorically, for the bread of the Supper or Thanksgiving, of alms, of tribulation, of Doctrine, as some of the ancients have expounded it: but it is taken by setting down a part for the whole, for all those things which are required for the sustentation of this life.  
9 Now, whereas Christ hath expressed this Petition by the name of BREAD (being the moderatest kind of sustenance that men use,) and not flesh, or of dainty fair: he doth thereby commend unto us, the care of thriftiness and so brietie; and teach us that we ought to be content with small and mean things.  
10 For although we may use meat, not for necessities cause only, seeing the Lord doth most liberally grant us many things besides those that are necessary for the maintenance of this life: yet are we to take heed, least abusing the sweetness of these things, and forgetting that heavenly bread, we give ourselves unto pleasure, according unto the saying of PAUL, 
Rom. 13.14.  Take no thought for the flesh to fulfil the lusts thereof.  
11 Where he adjoineth [OUR] he teacheth us, that we ought to abstain from other men's goods; and that we are, in a sincere conscience, to use the things which God of his mercy bestoweth upon us.  
12 Now the bread is made ours, by his free-gift, because neither our endeavours, labour, or hands, as is said LEVIT. 26.20, can profit us any thing, except the blessing of God be joined with them: yea, and the abundance of bread itself, would not be any whit available unto us, except it were from above turned unto our nourishment.  
13 The very rich men themselves then, with whom God hath dealt so bountifully, are bound here to crave daily bread. For, it is God who doth not only give and take away good things, but also blesseth that which we have received, and giveth force of nourishment, otherwise bread having lost the staff thereof, would be but as a stone unto us.  
14 Now although that these things which we have received of God, are ours; and that we may use them with a good conscience: yet it is not meet that they should be ours in such sort, as they be only turned unto our own use: but we must always remember, that we are but stewards of God's blessings, and bound to yield an account before his Tribunal seat, how we have bestowed them.  
15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify a supersubstantial bread, as some have thought: but such as is sufficient for the daily sustentation of our body.  
16 For the children of God are so carried above this life, that they may yet necessarily crave earthly things, for the maintenance of their vocation in this life: especially seeing the fatherly kindness and favour of God, doth appear even in meat and drink, and that godliness hath the promises, not only of the life to come, but even of this.  
By this word DAILY is condemned their folly, who have used an immoderate kind of abstinence, and hurtful unto the health of their bodies, and became at the length to live so austerelie, that they dreamt the same to be a kind of Angelical perfection.  
17 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GIVE, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as LUKE hath it, doth teach us that God is the author, even of corporal blessings, and that food and raiment, and whatsoever do make that we eat our bread in quietness, do come from his mere liberality.  
They are to be rejected therefore, who do attribute any thing unto the merits of men, (which are none at all) in obtaining of corporal things.  
18 Now, whereas we desire these things to be given us of God, which he hath commanded us to get with the labour of our hands, and the sweat of our brows, this is done for two causes especially. First, because our industry and diligence, do avail us nothing, for the obtaining of things needful, except the blessing of God be joined unto them. Next, in that we are not properly nourished by the power of meat and drink, but only that the Lord useth them as instruments.  
19 The word [THIS DAY] teacheth, that we ought to bridle our immoderate desire of transitory things, whereunto we are carried away beyond measure.  
20 It teacheth also, that we are continually to depend upon the goodness of God, and that we are not to pine ourselves with over much caring, how we shall have things necessary for many years.  
21 Yet are they not here condemned, who lay up for the time to come, that which they have gotten by lawful means; so that it be done to a good end, and that they repose not their confidence therein.  
Defended by JOHN TAFFINUS of Tornay.   

PRINCIPLES TOUCHING THE FIFT PETITION OF THE LORDS PRAYER. LXIX.  
1. SEeing, we have in the former Principles made the second part of the lords Prayer to be twofold, so that the things contained therein, were showed to be either corporal or spiritual: It followeth, that having already dealt with the corporal, we now come to the handling of the spiritual things.  
2 Now, all the spiritual things which belong unto our salvation, and which Christ teacheth us to seek at God's hands, are referred unto true repentance; the which as it hath two parts; so the same is contained in two Petitions.  
3 True repentance consisteth first, in that we bewail our sins, and by faith desire them to be done away: next, that we be careful not to commit those things again. The former of these is contained in this fift, the latter in the next, which is the last Petition.  
4 The necessity of this Petition, is no less than the equity of it: For seeing all men, by reason of their sins, are so hateful in the sight of God, that they can have no hope of aeternal life, except the Lord pardon them their offences: surely, there is none but may see, what great necessity there is of this Petition: whosoever therefore desireth to be saved, he is to know, that this petition is very needful for him  
5 The reason of the equity of it is the same, for there is nothing more equal, then that we should daily crave the remission and pardon of our sins, at the hands of our merciful God, whom we continually offend.  

I We cannot therefore but condemn the Pelagians, who thought that this Petition was to be used for modesty's cause: the which modesty is nothing else, but blasphemous impudency.  
TWO We detest also, the madness of the Catherists, Coelestinians, Anabaptists, and all such monsters, who dreaming themselves to be perfect and free from all spot of sin, do deny, that they have any need of this Petition.  
III And the Novatians, who leave no hope of remission, unto them that have fallen into any sin, after that they have once received Baptism.   
6 This Petition, that we may come unto the particular opening of it, hath two parts: In the former whereof we are taught, what we ought to crave, namely the free remission of all our sins whatsoever they be, by and for, jesus Christ our Lord.  
7 There are four things then contained in this Petition. 1. a confession of our sins, who have made us guilty of aeternal death. 2. The great patience and clemency of God towards us is commended, who doth not only bear with us, who daily offend him, but also doth pardon every one of us, so many sins. 3. Out of the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FORGIVE, we gather that the remission of our sins is a free gift. 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEBT, which the Syrians call CHIBAH, doth teach us, that all our sins, (which are here figuratively and according to the propriety of the Syrian tongue, called DEBTS, are wholly forgiven us.  
The Papists therefore, are mad with their merits, and distinctions between the punishment and the offence, between mortal and venial sins, as they define them; though we do not deny some sins to be greater than others; and who fly unto their satisfactions, as believing that their sins are not wholly done away by Christ only.  
8 Us] Christ would have us to use this word, to the end we might learn, not only to be careful of our own salvation, but also of our brethren's: and this is true love, which is so much commended unto us.  
9 In the other part of this Petition, we are taught what our duty is.  
10 Namely, that following the example of our most merciful Father, we should truly forgive all trespasses unto those that have offended us, which is one of the special effects of true love.  
11 Now this second part is added, that we may rightly crave the remission of our sins, and so may come unto prayer with true faith and repentance; the mark whereof, is love towards our neighbour.  
12 Neither are we bound, only to forgive those that have offended us: but even to love them no less than ourselves.  
13 The word AS, doth not paint out the cause, degree, or equality of the forgiving, proceeding from us, with the remission which we crave at God's hand: but it setteth down the resemblance thereof after a sort, and our willingness thereunto.  
14 This word than is added as a sign, whereby we might be confirmed, that God hath so certainly forgiven us our sins, as we are assured, that we have forgiven our neighbours, and that we are void of all hatred, envy, and revenge.  
15 Now we forgive our neighbours their sins, as far as they concern us, and not in regard that they have offended God, whom he especially offendeth, whosoever he be, that trespasseth against his neighbour.  
16 Whosoever then, desireth his sins to be forgiven him, and hath not forgiven his neighbour; or having forgiven him in words, doth intend to be yet revenged: he doth again desire, that God would not remit him his sins, but to take punishment of them.  
17 Yet is it lawful for a Christian, to seek redress by the Magistrate, of the injury that is done unto him, both that thereby, the society of men may be preserved, and that lewd men be not encouraged to abuse the patience of the good; but yet so, as all desire of private revenge, and all offence be avoided.  
Wrongfully therefore, did JULIAN the Apostata gather out of this doctrine, that Christians did take away the authority of the Magistrate, and the use of laws.  
Defended by SAMVEL BOYSSYNUS Occitanus.   

PRINCIPLES TOUCHING THE sixth PETITION OF THE LORDS PRAYER. LXX.  
HAVING DONE WITH THE FIVE FIRST Petitions of the Lords Prayer: the sixth 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 we do here also crave of our God, those things which make for our salvation: order requireth, that after we have in the former Petition, begged the remission of our sins, we should here desire the strength of the Spirit, whereby, we might be daily enabled to stand against all temptations.  
2 For although our sins are forgiven us, yet are we never so cleared of them, but the relics of the flesh do still remain in us, whereby our adversary doth drive us unto divers sins. Wherefore we desire, that the Lord would not suffer us to be overcome by the Devil, and the lusts of our flesh, which do continually war against us.  
3 Now because we wrestle not with flesh and blood, that is, with those enemies, which we are able to 'gainst and by our own strength: but against the powers of the Air, that is, against Satan himself, who doth continually as a roaring Lion lie in wait for us, and provoke us to sin: this Petition is altogether necessary for us, that thereby we may obtain spiritual armour at God's hands.  
4 This request consisteth of two parts; the Petition itself and the declaration thereof: The Petition is, LEAD US NOT INTO TEMPTATION.] the declaration of it is, [BUT DELIVER US FROM EVIL.]  
5 In these words, [LEAD US NOT, etc.] is showed, that neither the Devil himself, nor any other adversary can do aught against us, but by the lords permisision, and as far as he will permit them.  
6 By the word LEAD, as also by many other that are found in the Scripture, (as to harden, to deliver up into a reprobate sense, etc.) is not meant a bare permission of God only (as some think,) but a permission joined with the decree and ordinance of God, who doth use the work of Satan, and the concupiscence of men, either for the punishing of sin with sin, or for the chastisement of his children.  
7 Now the Lord is said to lead those into temptation, whom in his just judgement, he giveth over unto sathan, or their own wills.  
8 Neither are we for this cause to think, that God is the Author of sin: for what so ever he willeth, the same doth he will justly and holily, and his action even in that temptation whereunto men do yield, is altogether without sin, whereas the action of Satan, and those that obey him, is both unjust and altogether sinful.  
It is without cause therefore, that some do gather out of this doctrine, that we make God to be the author of sin.  
9 Neither are we taught simply to pray, that we be not tempted at all, but that we be not lead into temptation. For it profiteth us to be sometimes tempted, but we pray, that we be not overcome 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 try, and sometimes to lead unto evil. God therefore is said one way to tempt, and Satan another. Satan, that he may destroy, condemn, and overthrow; 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 partly to teach his children to know themselves, and partly that he may manifest the hypocrites.  
11 Now there are divers and almost infinite sorts of temptations: for some of them are raised within us only by our own concupiscence, which afterward are augmented by Satan: others are administered unto our concupiscence by the wonderful delusions of Satan: Again, we are sometimes provoked unto wickedness from the right hand, that is, by flatteries, and the false resemblance of right and profit; otherwhiles from the left, that is, by threats and terrors.  
12 And from all these do we desire, that our God would deliver us, by enabling us with his strength: that so dwelling under his protection and defence, we may firmly stand against all the assaults of Satan.  
13 So the word DELIVER, doth admonish us of our weakness, and ignorance. For, if we were able by our own strength to withstand temptations, we should not stand in need to crave strength and aid else where: This our deliverance from sin then, is not in ourselves, neither doth it depend upon ourselves, but only upon the strength, grace, and mercy of God.  
Hear are confuted both the mere Pelagians, who dream that Satan and our corruption, may be overcome by our own strength: and also the half Pelagians the Papists, who imagine a concurring together of nature and of grace: and those also who teach, that the grace of regeneration once begun, is sufficient for us, to gain the victory.  
14 For we are borne the servants of sin, and the grace of regeneration being begun, standeth in need of the support of new graces, to confirm the same & to make it effectual.  
15 Yet are not we therefore turned into stocks, that in gaining the victory over Satan, we should be used as dead instruments only, seeing both to will and to do, is given unto us.  
16 It is not greatly material, whether by the word [EVIL] in this place, we understand the Devil or sin dwelling in us.  
17 To conclude, we desire in this petition, that we be not overwhelmed by any temptation; but contrariwise, that leaning upon the power of God, working within us, sin and Satan being overcome, we may all our days, live in true holiness.  
Defended by MATHEW ROBERTUS of Lorraine.   

PRINCIPLES UPON THE CONCLUSION OF THE LORDS PRAYER. LXXI.  
1 Having hitherto expounded the Petitions of the Lords Prayer: it now remaineth, that we open the shutting up of them, contained in these words, [FOR THINE IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER.]  
2 There are two things especially contained in this conclusion: first, the confirmation of our faith, that is, of the assurance which we have, that we shall be heard of God who both will, and can give us what we ask.  
3 Next is set down the end, whereunto we ought to refer all the things, that we crave in this Prayer: namely, to his praise and glory.  
4 And this is the most sure foundation of our prayers, when as we know that they are to be directed unto GOD, unto whom all power, glory, and dominion doth appertain.  
5 For if our prayers were to be commended unto the Lord, in our own worthiness (which is none at all) there is no mortal man that durst (without singular temerity) so much as open his lips, much less, present his prayers before his majesty.  
6 But now, though we be most miserable, and bare of all things, yet can we not be destitute of sufficient trust & confidence in prayer, seeing our Father's kingdom, power and glory, cannot be taken away from him.  
7 By the word [KINGDOM] is meant, the right and authority to bear rule: this confession than doth attribute unto God, the most sovereign and free rule over all creatures, whereby he governeth every where, and over all.  
8 The POWER which is mentioned in the second place, doth point out the ability and power to execute this government: which power is so sovereign and so mighty, that nothing is able to resist the same. So that God is able to give us all things, seeing he hath this power in his hand; which is also joined with exceeding mercy and bountifulness.  
9 thirdly and lastly, by the word GLORY is declared the praise and honour of God, whereunto we are to refer all our thoughts and deeds, as to their last and final end.  
10 The word AMEN signifieth as much, as that which we ask is sure and certainly ratified: neither is it adjoined as a portion of the prayer, but to the end that it may both declare the sincere desire and affection, whereby we wish to be heard in Prayer, and also may testify the staidness of our faith.  
11 Seeing to give thanks then, we ought to consider these three things, which this short sentence of Christ doth contain. First, that we remember those peculiar benefits which we have received at God's hand: as DAVID being delivered from the danger of war saith: [Thou hast delivered me Lord from death, and from the enemy, etc.  
12 Next, that we ascribe whatsoever we have obtained to have proceeded from the mere liberality of God, and not to any worthiness or merits of our own.  
13 Briefly, that thereby we may be more and more confirmed in faith, and may be raised up to the hope of receiving other, yea and greater benefits from his majesty. For our God is not weary in doing us good.  
14 Under this form which is every way most perfect we hold that there is contained, whatsoever we ought to seek at God's hand, so that it is to be accounted for the rule of all our prayers.  
Wherefore it is not well done of the Latin Churches in that they have omitted this clause and end of the Lords Prayer, though sometimes they use the same elsewhere.  
Defended by MATHEW SCARRO of Geneus.   

PRINCIPLES CONCERNING THE SACRED ministery OF THE CHURCH, WHERE THE DOCTRINE OF the Law & the Gospel are compared together. LXXII.  
1 WE have done with the true marks of the true Church: that is, with the truth of God's word, Sacraments and Prayer: now because that all things are to be orderly done in the Church; it is meet that we set down, how these things ought to be administered.  
2 We hold that as the truth of all the sincere doctrine that doth appertain unto aeternal life; so also the true manner of the government of the Church, was given from above by the holy Ghost: both unto the Fathers before the Law, and to MOSES in the wilderness, and also unto the Apostles. And to be short, that this truth touching doctrine and government, was most faithfully & most fully set down both by MOSES and also by the Apostles.  
3 And although from the beginning unto the end of the world, there was, is, and shall be but one doctrine of salvation, yet was there not always one & the same form of the dispensation thereof.  
4 For it pleased GOD at sundry times and in divers manners to make the said doctrine known unto the world: according unto the which dispensation, it was also needful to frame the form of the ministery thereof.  
5 The principal and chief end therefore of the holy ministery in respect of salvation, was always one: namely, the laying open of God's goodness, touching the salvation of men, by means of the free covenant made in Christ only: who both before, and under the rudiments of the Law was shadowed, and manifested in deed in the fullness of time.  
6 Yet of this holy ministery both before and under the law, there were three general parts; namely, to teach, to sacrifice, to bless, as might be showed by many testimonies of the scripture: under the name of sacrifice, we understand, all sorts of rites, as under the name of blessing, we contain public prayers.  
7 Of the holy doctrine there have been two kinds. namely, the law, denouncing judgement and death; & the Gospel offering life, freely given unto the repentant.  
8 Yet is it not properly the law, but the transgression thereof that doth kill.  
9 The Legal ceremonies were certain appurtenances both of the law and the Gospel, wherein as in a glass, were to be seen, though in a contrary regard, both the curse of the law, and also the blessing of the Gospel.  
11 The ministry of Moses, notwithstanding, compared with the ministry of the Gospel, is for three causes called the ministry of death. The one, because that the law written, was given by Moses, whereby death was more manifestly laid before the eyes of sinners, than ever before.  
12 The other, because Moses did labour much more in setting down the Law, then in opening the promises of the Gospel; that men might learn by the terrors thereof, to frame themselves unto the receiving of perfecter things, that were to be manifested at the time appointed, and not place the hope of salvation in these rites. Thirdly, because the Law indeed doth point out the disease that bringeth death, but doth not heal it; yea rather increase the same through our fault, in that it requireth of us, the execution of the Commandments, and giveth us not ability to perform them.  
12 But in the Gospel (the picture whereof in a sort, was that external worship of the Law) God giveth by his holy spirit, the ability to perform the promise of the same, that is, the power to repent and believe. And therefore the preaching of the Gospel, is called the spirit engraffed in our hearts, but the Law is termed the dead letter, that is, a dead writing engraven in Tables of Stone.  
13 Wherefore the Ministry, not only of the old, but also of the new Testament, was ordained not by men; but by the Lord, who both instructed, and also called both the patriarchs, and also Moses & Aaron to exercise the same, and afterward declared to Moses the rule and the form thereof, as he would have it executed among his people: whereunto it was not lawful to add, or to detract any thing.  
14 And because the Lord foresaw the negligence and the wickedness of the Priests, he did therefore ordain in the ancient Church both before and under the law, not only an ordinary (which under the law, was especially assigned unto the Tribe of Levy) but also an extraordinary that is a Prophetical ministery: unto whom the Priests and Kings themselves were to yield obedience, and whose office was to teach the whole people, partly by a more exquisite exposition of the law, and partly by terrifiing the disobedient by fearful Revelationes of God's judgements, and comforting the godly by most loving promises.  
15 Their ministery was extraordinary, for although there were certain colleges of Prophets, when and as often as it pleased God, yet were they not appointed by man, neither did they lean upon any ordinary calling: Briefly, God did inspire with his Spirit whom it pleased him, respecting therein, neither sex nor calling.  
16 Both these ministries, did the Lord promise unto his people by MOSES, and withal showed, how false Prophets whom the people were to take heed of, might be discerned from the true, whom they were to hear.  
17 The Lord ordained this ministery of men, not that he was compelled thereto by any necessity, but that thereby he regarded man's infirmity.  
18 Yet he never used it, in such sort, as he would give his own glory thereunto, that is, the authority to perform those things, which the divine power alone bringeth to pass: but he effecteth external things only by his ministery, performing those things by his own inward power alone, which were declared unto the senses of the hearers, by the outward ministery of men.  
19 Therefore he performeth what he thinkeh good inwardly in the understanding, and will of man, when and as often as it pleaseth him, even without the external ministery: but he who ever neglecteth the ordinary ministery, or by unbelief doth severe the inward force from the outward administration; that man tempteth God & showeth himself unworthy of his grace. But as for those that any wise ascribe the proper work of God, unto the ministery of men, they are to be accounted mere superstitious, and even plain idolaters.  
Defended by ARON CAPEL an Englishman of London.   

PRINCIPLES TOUCHING THE MINISTERS OF THE word UNDER THE GOSPEL. LXXIII.  
1 BEcause God, by means of his Ministers, from the beginning of the world unto this day, hath with the word of life sustained man being fallen: the order both of time and doctrine requireth, that seeing we have in the former Principles, spoken of the ministery which God ordained in his Church, both before and after the law: We now deal with that Ministry, 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 sum and the truth of the whole matter may be more clearly set down: we affirm first of all, that there are three sorts of Ecclesiastical functions to be gathered out of the holy Scriptures. For some do attend upon the preaching of the word; of which sort, were Apostles, prophets, Evangelists, and at this day Pastors and Teachers: Others have the oversight of the gathering and right distribution of the Church goods. The third sort, do watch over the manners of men in preventing offences, and preserving the right government of the Church.  
3 Christ therefore, as the Son and the sovereign Lord and governor of his Father's house; did not only perfectly set down the doctrine of the covenant, but also declared, by what callings he would have his Father's house, that is, the Church to be governed.  
4 And therefore he himself, as PAUL saith, gave for the work of the ministery, and the knitting together of the Saints, some Apostles, some Prophets, some Evangelists, some Pastors and Teachers.  
5 Neither is it to be inferred, either that all these callings were ordained to be perpetually in the Church: or yet on the other side, that all of them were to continue, but only for a time.  
6 Now all these names, as also the name of Elders and Deacons, are sometimes in a general signification, attributed unto all those who have the ministry of the word committed unto them: and sometimes they do declare dictinct and peculiar functions, in which sense we take them in the treatise following.  
7 Of these five, the three first were temporary, having also every one of them a distinct ministery, and they were peculiarly called Apostles, Evangelists, and Prophets, as being appointed for the planting of the Church throughout the world, by the publishing of the new covenant. The other two callings were perpetually to remain unto the last coming of Christ.  
8 The chief and most excellent of all these, were the twelve Apostles, (unto whose number, PAUL was afterward called) as it were the ambassadors of God, who were elected and admitted neither of men, neither by men, but of Christ immediately, that all of them being of equal authority amongst themselves, should become the Master-workman of the building, whereabout they were to be employed, being strictly tied unto no certain congregation.  
9 They therefore, as they were lead by the inspiration of the holy Ghost, or by some peculiar commandment of God, traveling thorough many countries, preached the grace of Christ every where unto 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 governed by their Pastors and Doctors, as time and place would permit: this office being faithfully performed by them, and they being called out of this life, the Apostolical calling also ceased.  
10 Hence it appeareth, how vain and detestable in all godly ears, is that voice of the romish Prelate, who is not afraid to profess himself an Apostle, by virtue of his tyrannical succession, and is not ashamed under the feigned pretence of PETER'S Primacy, to call himself, chief or Prince of the Apostles, (amongst whom there was none either greater or lesser than other) and even the head of the whole Church.  
11 It is out of controversy, that all those were called Prophets, who by the inspiration of God's Spirit, foresaw and foretold things to come: whose calling before the coming of Christ, was (when the Priests grew negligent) to direct the faith of the Saints unto the promised salvation, and also both to raise up the godly, & to beat down the disobedient, by their divine revelations. So also at the beginning of the preaching of the Gospel, they were called Prophets, who were endued with a peculiar gift of revelation or divine wisdom, wherewith God would at that time adorn his Church: of this sort was AGABUS, & the four daughters of PHILIP the Evangelist, mentioned in the Acts of the Apostles, and others undoubtedly not a few.  
12 Sometimes notwithstanding the word PROPHET and Prophesying in the Scriptures, are taken in a manifold sense, and signify all those in general who execute the function of the Pastor. For in this sense the Apostle saith, He that prophesieth aedifieth the Church, exhorteth, comforteth, reproveth the contrary doctrine.  
13 Under the name EVANGELISTS are understood those whom the Apostles used as their companions and fellow labourers, because they themselves were not sufficiently able to perform every work in all the Churches, of this sort was TIMOTHY and TITUS, SILVANUS and others.  
14 Now their office was to perform the work begun or otherwise committed unto them by the Apostles, as it is manifest especially out of the Epistles of PAUL to TIMOTHY, and TITUS: whose calling was also temporary. Those four in like sort are called Evangelists in a more strict signification, whose service the Lord used for the writing of the story of the Gospel, and describing the beginning of the Christian Church.  
15 There remain two callings belonging to the ministery of the word: to wit, Pastors and Doctors; who are distinguished from the former, in a threefold respect: first in that they are not immediately, but have been ever since the time of the Apostles, ordained by the ministry of men according unto that form whereof we shall speak. secondly, in that they are tied unto a certain congregation: lastly, because the Lord hath ordained both these functions to be perpetual in the Church.  
16 The proper & the peculiar function of the Doctor, is to teach the doctrine of true Religion, by the faithful interpreting of the Scriptures, to defend the same against the gainsayers, and to govern the Ecclesiastical schools.  
17 Now the ministery of Pastors, as of the Priest in times past, consisteth in three points: First not only in the simple laying open of the prophetical and apostolical doctrine which we said to be the office of the Doctors, but also both in the private and public application thereof by sincere and diligent teaching, reproving, correcting, and instructing: Next in the administration of the Sacraments, which are come in place of the legal rites; briefly, in conceiving public prayers, which is not the  part of the Ecclesiastical ministery.  
18 The administration of the word also is committed unto the Elders peculiarly so called, (whom Paul doth especially express by the name of governors) but not simply to that end, for the which it is committed unto the Pastors and doctors. For they do not administer the word either publicly unto the whole congregation, or privately unto some: but have authority to administer the ecclesiastical censures together with the Pastors, by reproving, rebuking and binding, if necessity so require, those, who by due trial are found to walk inordinately in the Church, being such as cannot be otherwise amended; which is done not that sinners should perish, but contrariwise that being humbled at least by shame, they may return into the right way.  
19 These together with the Pastors (though distinguished by their function as we said) are some times called by a general and common name of Bishops, overseers rulers; and that in respect of the flock, which they are to rule and govern.  
20 DEACONS peculiarly so called, are those, who have the charge both of the receiving and also of the orderly distribution of the alms, and the administration of the rest of the church-good: and the applying of them to the necessity of the poor, & other holy uses: amongst which number in times past were reckoned the company of widows, being appointed especially for the manifold necessities of the poor.  
21 Now, it is unlawful for any man to intermeddle with these holy functions, except he be rightly called: & a lawful calling is that, whereby (according to the order instituted by Christ) any man, of whose life and doctrine there hath been a diligent and a precise examination had, is by the Church whereunto he is appointed, (the name of God being in all singleness and sincerity called upon) chosen, as it were, by the voice of the holy Ghost, speaking in the mouth of the Church.  
22 In these kinds of elections, whether they be done at once in the same tenor, time and place, (which use being at the first in a holy sort practised in the Church, was afterward made dangerous by covetousness and ambition) or in divers actions, times and places: it is meet, as it hath been the continual practice of all well ordered churches, that first the Pastors, Doctors and Elders, should have the chief dealing, as being those who both have the oversight of the flock, and are likely to be of sounder judgement in discerning the doctrine. Next unto them, the chief and especial men, both in godliness and authority as the Magistrate (if he be a Christian) are to have place. lastly, the consent of the people is to be had, in such sort as no man is to be admitted unto any Ecclesiastical function, but by the knowledge and consent of the whole Church.  
23 Election being lawfully finished, published, and ratified, imposition of hands or ordination, that is, the placing of a man, as it were, in the possession of the holy ministery, 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 ever shall altogether want the ministery of the word, seeing faith is by hearing. Yet we see (the sins of men enforcing the Lord thereunto, and his just judgement which beginneth at his own house, requiring the same) that it hath often come to pass, as it was expressly foretold by the Spirit of God, that the public ministry was for the most part, not in the hands of careful Shepherds, but of the most forlorn spoilers and wasters of the Church, Antichrist himself also, sitting in the very Temple of God.  
25 Now, when this hath come to pass, the Lord, in mercy towards his Church, hath been accustomed, either extraordinarily (as he did to the Prophets in times past) without any consideration of that election whereof we have now spoken, or ordinarily out of their number who lurked amongst those robbers, to endue with his Spirit & wonderful power, whom he thought good to choose for the building up of his decayed 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 cometh to pass, that the vocation of these men, which at the first was extraordinary, is (after that the right order is restored by them) become lawful and ordinary: and they are far unlike unto them, who neglecting the right order that is in force, are drawn either by ambition, covetousness, or some other affection to invade the functions of the ministery: of whom the Lord saith, [They ran, but I sent them not.]  
Defended by ABRAHAM HENRY a Normane.   

PRINCIPLES TOUCHING THE FALSE ministery OF THE GOSPEL. LXXIIII.  
1 Having set down the true & lawful Ministry of the Gospel, which the Son of God ordained, and by his Spirit divided into their several functions: It now remaineth, that we adjoin the false ministery of the same, to the end, that contraries being laid one against an other, may be better manifested.  
2 In the true ministery of the Gospel, there are three things which distinguish the same from the false. The one that the authority of the callings proceed from the Son of God, as being ordained either immediately by himself, or mediately by his Apostles. The other is, that the calling be lawful; that is, such a calling as is squared according to the prescript laws of the doctrine and Discipline of the Apostles. The third is, the prescript administration of the holy callings. Now all these things, we advouch to have been, by a little and a little utterly overthrown by the Papistical tyranny, which with the Apostle we may justly call, the mystery of iniquity.  
3 And first we affirm, that the callings of the Popish Clergy, which they express by that proud title of Hierarchy, are in part altogether false; that is, such as have at the first been invented by man, and afterward, became merely devilish and in part counterfeit: that is, such, as only retained the names of true callings, which they abolished 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 over all Churches: the Cardinalship, Patriarkship, Archiepiscopalship, & briefly, that whole Episcopal degree of Lordbishops, over their fellowe-Elders.  
5 As to the usurped power of the Bishop of Rome over others: yea, & over all Churches; the same by two manifest reasons amongst the rest is convinced, not to be Apostolical, and therefore to have no warrant in God's word. The one, because the Apostles were of equal authority & power amongst themselves, as it appeareth by the commandment of Christ who sent them, & also by the record of the things which were done by them. The other, because that the Apostolical function, being appointed for the laying of the foundation of the christian Catholic church; now, that the same is laid, and the Apostles called into heaven, is ceased here upon earth, in respect of their personal ministery; and in respect of the building upon the foundation which they laid, the doctrine delivered by them, preserved from above, and which is to continue to the worlds end, is so sufficient, that there is no need of any successor of the Apostolical authority, either 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, though corrupt stories, were at the first no other than the seven Deacons of the church of Rome, having their names from seven quarters of the city, (which also they called cardines) whereunto they were allotted, & therefore called cardinals, is as it were quarters: and thus doth their borrowed counterfeit style yet testify. He furthermore seemeth in the writings of Gregory, to be named a Cardinal, who is called a Pastor or Curate: neither is any mention of those that are now, in the subscription of the ancient Counsels, in so much that they are, and aught to be justly accounted the most ugly brood of Satan, begotten by him in these latter times, for the defence of that strumpet.  
7 As touching the distinctions of Bishops into patriarchs, Primates, Metropolitans, and Archbishops, (all these being the same at the first) that whole work was ●…s institution, and not God's ordinance, as even JEROM himself testifieth in express words.  
8 Now all these at the first were names of order & distinction, and not of any superiority or power, when any Ecclesiastical controversy did arise, or any Pastors were to be chosen, both Synods might be orderly gathered together, & synodal decrees put in execution; & also, that elections might be done by the advise of the neighbour churches, and ratified in a comely manner, without confusion.  
9 This distinction of Churches, belonging unto order, and not unto any pre-eminence of degree, allowed by custom, & confirmed by the Fathers in the council of Nice, is not of itself to be reprehended: but yet the miserable issue of it, manifested at the length, that (in two respects) there was not that wise regard by this means had of the Churches, which had been needful.  
10 First, in that this Priority and Primacy, was tied unto certain rites, whereas the regard should chiefly have been had in this point, unto the fitness of the persons, and not unto the power and populousness of Cities; for experience itself doth teach us, that vices invading the very Pastors themselves, do grow no where more rife, then in great Cities; and in this point, this one thing is very wonderful, that the Fathers in that distribution followed the type of the Roman Empire; notwithstanding, that the holy Ghost by JOHN, speaketh of the image of the beast.  
11 The other, in that they made one man overseer over more elderships or churches than had been needful, & that for term of life, (unless some great matter had fallen out, although at that time, he easily suffered himself to be displaced:) whence the way was opened first, for those Bishops to oppress their fellow-labourers; Next unto mutual contention amongst themselves, then to the tyrannical government of a few; and last, unto that Antichristian tyranny itself.  
12 Whence it appeareth of what great moment it was, that the government of the Church ordained by the Apostles, and under the which, the Churches flourished even in persecution, (being a government consisting of an aristocraty, most divinely mixed with the holy Democraty of the Church, under that only Monarch, ruling by his own laws,) should have been retained, rather than new degrees and forms of government should have been invented, and especially according unto the pattern of the Roman Empire: wherein they did no other thing, than the Israelites in times past, who not contenting themselves with the aristocraty ordained by the Lord, would be governed by kings, after the manner of the nations round about them.  
13 Yet the Father's foreseeing this inconvenience, laboured to prevent the same by many decrees, both of particular and general Synods, lest that this order by any pretence, should be turned into honour and lordly dominion. But what compelled them to ordain that, whereunto they were necessarily enforced to provide a remedy?  
14 And alas, this remedy was used in vain, as most woeful experience did presently testify. From whence I pray you did it proceed, but from this authority attributed unto certain Cities and places: that first schisms, next, the defence of heresies did arise, and presently the change of the Ecclesiastical Aristocraty (the head whereof is Christ alone) into the horrible tyrannical government of a few? when as at the first, the four patriarchs exercised jurisdiction over their fellow-brethrens, the Metropolitans or Archbishops, whereunto the Patriarch of Constantinople being added to make up the fift, and usurping (the patriarchs of jerusalem, Antioch, and Alexandria, being thereby thrust down lower:) the next place unto the Roman Patriarch by reason of the dignity of new Rome: he in the East, and the Romish Patriarch in the West, invaded the very throan of Christ jesus.  
15 Now as touching the other functions; the only names whereof, have remained amongst the false Romish clergy to blind the world withal, it shall appear in the 3. head of this contrariety or Antithesis, how they are depraved.  
16 The Lord in his word, hath opened one only way, whereby men are to enter into the sacred functions of the Ministry, & that is free election, made by those who have interest therein, together with the trial of doctrine and life; as also it is decreed by infinite numbers of the purer canons of Counsels and Synods.  
17 The right of this election, in regard of the choice of their universal tyrant, or rather in the execution of their open & most manifest Simony, have the College of Cardinals at Rome usurped unto themselves. And this tyrant also, doth claim unto himself most impudently the authority to make most shameful merchandise (unto any that will give most) of Ecclesiastical benefices, as they call them, or to bestow them any ways at his pleasure, raising & exacting very often the price of them as he thinketh good, without regard of any canon old or new; and besides that, Bishops and a few others within their Provinces, are beholding unto him for the right of collation, as they call it, or bestowing of benefices, he hath very often covenanted (concerning the naming of those that should possess them) upon what condition he thought good, even with Kings and Princes.  
18 Now, the treatise concerning the third head, that is, concerning the administration of Ecclesiastical functions in that false Apostatical Church of Rome: we will refer unto the next disputation.  
Defended by SAMVEL CEVALLER of Geneva.   

PRINCIPLES TOUCHING THE HOLY FUNCTIONS OF THE CHURCH, THAT ARE DEPRAVED, AND RETAINED ONLY IN name in the Romish counterfeit Church. LXXV.  
1 FIrst of all, this shameful error hath taken root in that Romish false-Church; namely, that they count the holy functions of the Church amongst Sacraments: upon the number of which functions also, they themselves cannot agree.  
2 This which falsely they call the Sacrament of Order, some do divide into the highest and the lowest orders: others more arrogantly, unto the ruling and governing, or into the ministering & serving degree; not altogether without reason (because some of them are under the authority & subjection of others) yet by a vain & frivolous distinction seeing they have taken away (as shall be showed) the things themselves, and do only retain the names, that thereby they may cloak themselves under the sergeant show of antiquity  
3 This ruling order, they attribute unto their Bishops, (whereof also they make divers degrees) and their Elders, unto whom also they do assign their rulers, called their Arch-elders, the rest they contain under the name of the serving order.  
4 Others do make the Ecclesiastical Lordships and jurisdictions to be above the orders themselves: and so they make the highest orders to be Priests, Deacons, and Subdeacons': the rest which are of the inferior order, they name Ostiaries, or doorkeepers, Readers, Exorcists, and Acolythes, or such as in times past attended upon the Ministers: of these we will speak severally, laying down this foundation, that none of these functions are found in the Romish fals-Church, but only in name.  

Concerning Bishops.  
5 Now, as touching Bishops; seeing that by the ordinance of God a Bishop, Pastor, and Elder (we speak now of those Elders that labour in the word) are the one and the same in respect of their function: whereas in the Romish counterfeit Church, to be a Bishop, and to be an Elder, are altogether divers things: so that there are many Bishops there, which neither are, nor never were Elders, (whom they call Priests) and on the other side, there are many and almost infinite Elders, which neither are, nor ever shall be Bishops: it followeth that amongst them, there are no Bishops of God's ordinance.  
6 Seeing that none by God's word is called a Bishop in respect of his fellow brethren, (which are all equal among themselves) but in regard of his own flock which he overseeth, as the rest of them do theirs; amongst whom he which seemeth to be most meet to moderate the whole number of the brethren, is chosen to be over them, not in regard of any degree or pre-eminence, but only for order's sake: Man's wisdom, (as we have spoken in the Principles last going before) brought this order, which was only an order of place amongst them which were equal, into superiority and pre-eminence; which pre-eminence notwithstanding was tied within the bounds of certain laws lest it should grow into plain tyranny.  
7 But this human Bishopric in the Romish sergeant Church, not only untying, but breaking a sunder, & casting clean away all these bonds, grew into manifold tyranny.  
8 Now, how far this false and counterfeit Bishopric differeth both from that which was ordained by God, and also from the other of man's invention, which by steps was conveyed into the Church, these things following do show.  

I In that some are promoted unto this dignity, by a feigned kind of election, with the chapters of Cannons, as they call them, have wholly wrested unto themselves: Others treading and despising all Cannons and order, do come by the same, through most shameful and abominable bribery.  
TWO In that, as the soldiers in times past, divided the garments of Christ being crucified; so do these false Bishops with their chapters, openly without all shame, divide the goods of the poor amongst themselves.  
III In that, contrary unto the manifest & so often repeated prohibition of Christ, having cast from them the dispensation of God's mysteries, they have so far entangled themselves with Civil government & affairs, that some of them have usurped all kind of temporal government, fraudulently obtaining the same, either by deceiving commonwealths and Cities, or by seducing, as the Pharisees did under colour of Religion the unwary and uncircumspect heirs to bequeath unto them their possessions, which neither the one could give, nor the other lawfully receive: Other of them, do bear rule over Princes, and even over Kings themselves.  
IIII And what should hinder them to do this, who stick not to bear rule over the very souls and consciences of men, and to abrogate the very express law of God, as often as they think good.  
V To be short in that, if it pleaseth them for fashion's sake, to perform any thing that seemeth to have any affinity with the office of a Bishop, that must consist not in the dispensation of God's word, but partly in their disguised and masking bishoply apparel, and crossing with the sign of the Cross, partly in the defending of their superstitious and cursed Idolatry, as in anointing, in using that ridiculous ceremony of confirmation as they call it; in the consecration of Temples and Altars, in the wicked ordination of their sacrifices: Briefly, it consisteth in the godless rites of their Idolatrous worship.  
VI And this forsooth is that true and undoubted Apostolical succession, whereby the true Catholic Church may be discerned in deed from the false.    

Touching Elders.  
9 By the ordinance of God, which was carefully observed in the Church, as long as the same was rightly governed: there were chosen others also, called according to the custom of the Hebrues by the common name of ELDERS: whom PAUL doth also call Governors, who being men of approved godliness, were joined unto the number of Bishops, Pastors, or Elders, (for these three are all one) by whose common direction and authority, sinners were admonished, or brought under the Ecclesiastical censures: and by whom the mere Ecclesiastical causes which had risen, were decided: and the civil contentions also (as it is likely, before there were any Christian Magistrate) were, according to the Apostolical doctrine, brotherly & friendly taken up, without any debating of the matter, as it is usual in civil courts.  
10 This then was the Christian Presbytery, or Eldership: But in the Romish false-Church, they came in the place of the Elders that ought to have attended upon the word; whose especial and principal calling, is not to declare that Sacrifice of Christ; nor as PAUL commandeth to teach, to rebuke, improve and exhort the people out of the Scriptures of God: but wholly to overthrow the very foundation of Christianity, by that horrible and blasphemous Sacrifice, whereby they bear the world in hand that they in very deed do offer Christ himself unto his Father for the quick and the dead, to mock God and men, by their sing, which are either ridiculous, or patched together out of God's word, miserably torn in pieces, or else full of horrible impiety, being also sung in mockery of the Church, in a strange, and (for the most part) a barbarous tongue: to burn incense unto Idols, to administer Baptism, (which they pollute a thousand ways) in a strange tongue also, & that for money, to change the holy Supper of the Lord into most detestable Idolatry: Briefly, not to feed the poor people, but to slay them, and pill them most unnaturally, by exacting a continual tribute both of the living and of the dead. This (I say) is the charge, & this is the calling, both of their Curates, and of the rest whom they call beneficed men; and also of their masterless hounds, who living by their daily wages, do, (as hungry Dogs) smell out the kitchen of these fat mastiffs, and hire out themselves to supply their rooms.  
11 Now as to the other Elders, whom we said to be especially called Governors, they have utterly abolished even their names, and have placed in their steed the Official, (as they call him) being the Bishop's Vicegerent, the Promoter, as they call him, and briefly the Procurators of that which they name their Ecclesiastical Court, wherein Civil causes (for the most part) are handled, & that with greater brablement and stir, than in any civil court beside: and wherein the cause of matrimony is decided, not by God's law, but according unto their rotten Canons: briefly, where all the laws of God & men, are most impudently put to sale.  
And therefore there is no holy Eldership or Presbytery, and no Elder in the false Romish Church, save only in name.   

Concerning Deacons.  
12 It is clear and out of controversy, unto all those that are conversant in the reading of the word, and in the story of the purer Church, that the Deacons, by the ordinance of the Apostles, had the charge of the church-good, wherein they were also subject unto the oversight of the Pastors. But in the false Romish Church, wherein they have adjoined subdeacons unto their Deacons, what is it I pray you to be a Deacon? Forsooth, to be discerned from the Priest saying Mass, by a coat without sleeves, to stand answering the Priest at his right, or at his left hand, (if the Mass be to be chanted or sung, otherwise Deacons have nothing to do there:) when he secretly muttereth some things to himself, to chant the Epistle, as they call it, and to read a piece of the Gospel: to reach the Cup or Chalice unto the Priest, being to make merry therewith alone: briefly, to carry about the basin, wherein they do receive the money that is offered by the poor miserable sheep, to be divided only amongst the wolves themselves. And who I pray you do exercise this ministery? even they, who though they be sacrificing Massepriestes themselves, do yet for the names sake, play the part of a Deacon and subdeacon in this Comedy. But what is become in the mean time of the goods of the Church, belonging unto the poor? Surely this whole pray (excepting Hospitals, which Cities and Towns are bound to maintain upon their own charges) being shared and torn in pieces amongst the wolves themselves, is publicly, without all shame, bestowed upon the maintenance of dogs and horses, of whores and bawds, upon dicing and carding, and all kind of luxuriousness, unless it be that covetousness doth devour up some portion of it, or that it be spent upon the maintenance of Civil dissensions amongst themselves, or upon the persecuting of the godly.  
There is therefore, no office of the Deacon according to God's ordinance, in the false counterfeit Church of of Rome; no Deacon, but only in name, unless we had rather call all these forlorn wretches, by the name of Deacons than of sacrilegious persons, as they are in deed.  
13 As to the inferior orders (as they call them) they are not so much to be counted Ecclesiastical functions, (whereof we have already spoken,) as certain exercises, whereby the young men (excepting only the Exorcists) that were consecrated unto the church were, in times past, made meet, (a proof being had of their godliness and religion) to the execution of the ministerial functions, whereof we have spoken.  
14 The office of the Ostiaries or doorkeepers, was to attend upon the Church-door, lest that any Catechist, or any who making their repentance, stood in the Church-porch; should rashly intrude themselves unto the holy assembly or Supper. Now, the Readers office was, standing at the desk to read some part of the word unto the people, while they stayed for the Sermon. The Acolythes did attend upon the Pastors, and upon the Bishop, not only for honour's sake, but also for the performance of divers other services if it were needful: and even to the end, that the Pastors should do nothing, (as near as could be) without witnesses: briefly, that by this their daily attendance and hearing, the young men might be made meet for the holy functions. As touching Exorcists, the Christian Church used them (as long as the gift 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 certain peculiar prayers. But seeing the gift of miracles, is now ceased, to what purpose should we have Exorcists?  
15 Now, because it was ordained by the ancient Cannons, that no man should be rashly admitted unto the ecclesiastical functions, who had not first approved his godliness and diligence unto the Church, in these small offices, therefore do our good Romanists, of that false and apostatical Romish Church, before they admit any unto the highest orders (as they call them) which are most disordered, ordain with most foolish and ridiculous ceremonies their Clarks having paid their fees, even in the one & the self same week, to be Dorekeepers, Readers, Acolythes, and Exorcists: and within a short while after, they presently (if they pay for it) will admit them unto their higher orders. Now in their churches, they have 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 Baptism, by all Curates or Priests that are their substitutes, as though that all the children of the christians were borne possessed with Devils: and partly used in a wondrous juggling and deceitful sort, by some, who are endued (forsooth) with a peculiar kind of power over evil Spirits, (as in times past, when as the gifts of miracles was in force:) and that sometimes, as it hath been seen, when they have suborned those, who feigned themselves possessed with Devils: though also they have sometimes performed it in deed, by reason that the Devil did not refuse to departed out of the bodies of men, as overcome by signing of the Cross, or sprinkling of holy water, and invocation of the dead, that thereby deceiving many a miserable soul, he might confirm them in their superstitious worship.  
Wherefore in Popery, there is neither ostiary, Reader, Acolyth, or Exorcist, save in mockery and in name only.  
16 Wherefore also, there is in that Babylon, no holy order or ministery in deed, no lawful calling, and therefore no true Apostolical succession, but a mere usurpation of the holy ministery: Whence it is necessarily gathered, that seeing the sacred ministery is a true and an essential mark of the true and Catholic Church, that there hath been, and that as yet, in some sort there doth remain a true Church held captive in Babylon, which the Lord some few years since, began to bring out of the said captivity: and it necessarily followeth, that the said Babylon neither was at any time, nor ever shallbe the Church of God.  
Defended by DANIEL CHAMPHORANUS of Piedmont.    

PRINCIPLES TOUCHING THE POWER AND AUTHORITY OF THE CHURCH. LXXVI.  
HAVING DONE WITH THE Ecclesiastical functions: it remaineth, that we now show what, and how great the power and authority thereof is to be accounted.  
1 But before we come unto the particular handling hereof, there are two things especially to be considered: the one, that this whole power is spiritual, that is, directly belonging unto the conscience; and therefore, that is severed from the power and authority of the Magistrate, by the substauntiall form and proper end thereof: The other, that it is not a sovereign authority, neither consisting in their will unto whom it is committed, but only an Administratorie poweer, contained within certain bounds and laws prescribed by GOD, the only Lord and Lawegiver of his Church, upon whom alone also, and not upon men, the force and efficacy therereof doth depend.  
That whole Lordly power therefore, which both the Bishop of Rome, and the rest of the false Bishops have attributed unto themselves, together with the temporal Government also, which they have wrested, and (which is more intolerable,) the rule which they have usurped over the consciences of men, is not a power ordained by God: but a tyranny invented by Satan and his instruments, for the disturbing of man's society, and the overthrow of the true power of the Church.  
2 This true power of the Church, is partly ordained against Satan, and the rest of the enemies of our salvation: namely, sin, the world, and death, which are subject unto him; and it doth partly belong unto that order and degree, which the Lord hath appointed for the government of his own house, that is, his Church here upon earth.  
3 The former of these two, is common to the whole Church, whereby it cometh to pass, that the same, leaning upon the power of GOD, doth prevail against the gates of Hell: and it is also bestowed (although not in the same measure, but as it pleaseth the holy Ghost to give it) upon every particular member of the Church: whereby it cometh to pass, that the holy Ghost in them doth tread Satan under feet, resist the flesh, bear rule over sin: yea, & at the length, utterly destroy and overcome death.  
4 near unto this, is that other extraordinary & particular force, whereby the Lord endued his, when and whom he thought good, with the power of casting out Devils in the name of the Lord, and with other gifts of working miracles.  
5 The other, Ecclesiastical power, which concerneth the order appointed for the Government of the Church, is defined to be that power, which is given unto them that are in the function of the ministery, over those whose salvation they are, in respect of their calling, to promote; of this sort, are Pastors and Elders called also Governors, of whom we have spoken in the former sort of Principles.  
6 This whole power consisteth in three points; namely, in teaching, in appointing of laws, and in censuring.  
7 The right and authority of teaching, not what they think good, but that only which the Lord hath written by the Prophets and Apostles, and in the public administration of those Sacraments, which, and in those rites wherein, he commanded them to be administered, doth belong only unto those Pastors that are rightly called, as long as the ordinary vocation doth remain.  
8 Now this authority, every faithful Pastor is bound to practise: not only universally amongst his flock, but even towards every particular sheep thereof, by instructing, comforting, and correcting them, according as their necessity requireth: as the Lord in EZECHIELL, and the Apostle himself, by his own example doth teach us. Act. 20.  
9 The strength and efficacy of this power is showed, in that it is Metaphorically expressed by the names of Keys, of shutting and opening: and properly uttered by remission and retaining of sins, and it is also of that great moment, that that is said to be loosed and remitted: and on the otherside, to be shut and retained in Heaven, which is opened and remitted, and in like sort shut and retained in earth.  
10 Yet is not that by this means transferred to men, which is only proper unto God, and to our saviour Christ jesus, unto whom alone all judgement is committed: but hereby is meant, that that is ratified with GOD, which is rightly done in his name by his Pastor, that is chosen thereunto, or rather that God is the author of that which he doth by his Ministers, declaring remission of sins, unto those that believe the Gospel, and condemnation unto the unbelievers, according unto that saying: [He that heareth you, heareth me: he that despiseth you, despiseth me, he that believeth shallbe saved; he that believeth not, is already condemned.]  
The Romish Prelate therefore, and his false Clergy, who do falsely bear the world in hand, that the keys and power of opening and shutting of heaven is committed unto them, do abuse their ministery, and according unto the saying of Christ, (let them alone) they are blind leaders of the blind.  
11 The other part of this Ecclesiastical government, being committed to Pastors and Elders, which we said to consist in appointing of laws, is so to be understood, not as though it were lawful in Christian Religion, to impose laws upon the consciences, as it is in the Civil policy, to ordain and to abrogate civil laws and constitutions; the which point, the Apostle expressly testifieth, not to be permitted unto the very Angels. For we have but one lawgiver, namely, the only Son, being the alone interpreter of his Father's will, and the head of the Church, who hath most fully opened the whole counsel of our salvation, together with the whole worship due unto him, and hath both by his own mouth, and also by the Apostles, both by preaching and by writing, most perfectly set down the government of his own house, even unto the end of the world, whereunto nothing is to be added or detracted, and wherein it is unlawful to change one tittle.  
12 That matter therefore, remaining whole and sound in those points, which God hath commanded concerning his worship, and the duties of a Christian life: it followeth, that the Church hath power to enact laws, only touching those things which belong unto comeliness and order, and appertain unto the mutual agreement of the faithful, in the outward worship of God; in consideration of which matters, seeing by reason of the divers and sometimes repugnant circumstances, (the Church being now gathered out of all nations,) they cannot be the one and the same at all times and places: It followeth, that it is free and lawful, either to ordain or to abrogate them, as it shall appear, that the necessity or commodity of the Church doth require the same.  
13 But here some things are especially to be very carefully taken heed unto: First, that the conscience be not ensnared hereby, as though these laws were any part of God's worship. For the Lord doth condemn all will-worship, as being himself the only Lawgiver of the conscience.  
14 Secondly, that unprofitable, curious, and ridiculous rites, be not appointed in stead of grave, comely, and profitable order.  
15 Thirdly, that the true and pure worship of God, be not hindered, much less oppressed by the multitude of such laws.  
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 impiety: and if this come to pass, that they be either presently amended, or rather utterly abolished.  
17 Now that men have long since greatly offended in these matters, experience alas, and the lamentable deformity of the church, doth make it true and manifest; whereas the true use both of the word, & also of the Sacraments, hath been not only depraved, but even turned into open Idolatry.  
All the will-worship then, that hath been brought, either into the West by that Romish Prelate, and his false Bishops, or into the East Churches, by the patriarchs of Greece: we do at once condemn.  
And we affirm, that those Christian Magistrates have done well, who by the procurement and advise, of the true servants of God, have cut off out of their Dominions, many unprofitable ceremonies, (and altogether abolished the ungodly and superstitious rites) how ancient so ever they were.  
We do on the contrary side avouch, that they have smally regarded the good of the Churches within their dominions, who either have retained the relics of such ceremonies, or have chosen in a kind 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 laws, doth neither depend only upon the will and good liking of the Pastor alone, nor yet upon the judgement of some Presbytery only; but there is also required, that hereunto be adjoined the consent and authority of the Christian Magistrate, together with the approbation and allowance of the flock: who are not indeed, rashly to dissent from the judgement of their Pastors and Elders, being grounded upon just reasons, which are agreeable unto God's word, that all things may be orderly done in the house of God.  
19 Now although these laws are not imposed upon the conscience, yet being once established, no man can with a good conscience violate them, both by reason of offence, and also of the contumacy that should arise thereof.  
We do therefore condemn, all the open tyranny of the Papists, even 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 deal God-willing, with that point in the Principles following.  
Defended by JOHANES GEORGIUS VLRICUS of Tigurine.   

PRINCIPLES TOUCHING THE CENSURES OF THE CHURCH, AND PARTICULARLY TOUCHING EXcommunication. LXXVII.  
WE HAVE DISPUTED IN THE FORmer Principles, touching the power of the Church in making Laws: it remaineth, that we now set down the third part thereof, which consisteth in judicial censuring.  
1 THe Church of God in this life, is subject unto sundry Domestical offences; the which, though they cannot be utterly taken away, before that last day; yet are they to be carefully foreseen, that as near as may be, they do not arise; and when they do arise, that they may be purged by the holy ministery.  
2 Of this purging, there hath been always an order, and a practice appointed in the Church by the commandment of God, whereby, not only the Church in general, hath been severed from those who are manifestly profane, as in times passed before the law, the sons of God were separated from the sons of men; but also those, who behaved themselves amiss in the bosom of the Church, were separated from the sincere worshippers of the true God; in which sense, the ancients thought rightly, that CAIN was said to be expelled from the face of the Lord.  
3 This order, as also all other the parts of Ecclesiastical government, was more distinctly and manifestly ordained by God under the law, where were ordained divers rites, both of inward and outward pollutions, and also of the manner of their cleansing and purifying; which rites were prescribed unto the Eldership of the Synagogue.  
4 This order being appointed by the Lord, although the rules of the Synagogue did most impudently and wickedly abuse the same, even against Christ and his Apostles: yet did Christ teach, as MATHEWE witnesseth, that this same was to be appointed in the christian church retaining even the very name of Elders to this purpose, the which thing the Apostles performed, and observed very diligently, as it appeareth by the express testimonies and examples of their writings.  
5 This also is manifest, out of the whole Ecclesiastical story, that the Christian Church even unto this day, never wanted this order; although that the Elders properly and peculiarly so called, (of whom we have spoken at large in the former Principles,) were by a little and a little abolished by the tyranny of the false Bishops; in the place whereof, came those most profane Courts of their Officials, as they call them, and that abominable government of the Antichristian kingdom.  
6 What, and how great that babylonical confusion is, it may appear no way better, then by the comparing of it with the true ordinance of God. Now this true ordinance consisteth of two parts especially: First, that the administration of it, should be committed unto those only whereunto the word of God doth allot the same: next, that they unto whom this care is committed, do holily and sincerely exercise this power.  
7 That this spiritual jurisdiction is committed unto the Pastors and the Elders (peculiarly so called) being rightly chosen, we have fully showed in the former principles.  
That whole authority then, which the Bishops, under Popery and the Roman Antichrist himself, together with the instruments of his tyranny do usurp, is altogether tyrannous. Neither ought the power of exercising this Ecclesiastical censure either of the greater or lesser Excommunication, (as they call them) to be in the hand of some one particular Pastor or Elder alone.  
They are also deceived, who on the contrary side do hold that this jurisdiction ought to be exercised by the whole assembly of the Church, the which they gather upon the wrong exposition of the places, MATH. 18.17. 1. COR. 5.4.  
8 This censure is rightly administered, when as those are called, who ought to be called, and both parties being patiently heard together with convenient witnesses, if the case so require, the whole controversy is decided in the fear of God, without prejudice or declining unto either part, as the Apostle teacheth.  
9 We affirm that those who are to be called, aught to be discerned partly by the consideration and weight of the matter which is propounded, and partly by the quality of their persons.  
10 Those that are altogether without (such as are at this day the jews, Turks, etc.) are not to be called before the Church, as the Apostle doth expressly teach.  
11 The same is to be held touching Shismatickes, and Haeretickes; which by their manifest departure, have made as it were, an other body of the Church, or have been borne in those sects, having never joined themselves unto the true Church: of which sort are the Anabaptists, newe-Arrians, Libertines, and the rest of such sectaries, which are to be altogether accounted for those which are without: but are yet either by Synods, private disputations, & conferences, or by any other means, if they show themselves tractable, to be called into the right way, their heresies being condemned by just and lawful proceeding according to God's word.  
12 But we are to think otherwise of private persons, who continue as yet within the bosom of the Church, & have made no manifest departure unto any such sectaries: for they are carefully to be called, to be admonished, reproved, and if they be obstinate, and such as are condemned of their own conscience, to be delivered unto Satan, as it is manifest out of the writings, and by the examples of the Apostles.  
Excommunication therefore, of Grasshoppers or Locusts, of Miso, Snakes, and Flies, and all other such trifles, used by the Papists, are not only frivolous, foolish and ridiculous, but joined with the manifest and most shameful abuse of the Ecclesiastical authority.  
13 As touching those that have privately sinned, and have not given public offence, our Saviour Christ doth teach most plainly MATH. 18. how they are to be dealt with. Now public offenders are either to be presently reprehended, if the occasion so require, even to their faces as PAUL practised towards PETER, 1. TIMOTH. 5.20. or to be reproved in the public assembly of the Eldership, as the very same Apostle teacheth us.  
14 That a difference is to be made between outrageous crimes, and lighter offences; it is out of controversy.  
15 Unbridled contumacy, is almost the most heinous sin against the Church: whether it be that he who is called, refuseth to appear, or that being lawfully admonished and convicted, he deny to confess his fault as it deserveth.  
16 After the lawful trial of the cause, both the whole fact together with the circumstances, are carefully to be considered: and also great regard is to be had of the sinner himself: briefly, all things are to be referred unto this end: namely, that regard be had both to the conscience of the sinner, and also to the edification of the Church, in preventing offences.  
17 For the end of these Censures, is of two sorts: the one, that a timely and a convenient remedy may be applied to the sinner, who is neither to be left in his sin, nor swallowed up with heaviness. The other end is, both that the Church may be purged from offences, and infected by no contagion: and also that every man may be instructed and taught by the example of others.  
18 There is also a difference to be made, between those who do confess their faults, and those who do profess their repentance, lest that a feigned confession be rashly believed: or that whilst some one is borne with by untimely le●itie, a sufficient care should not be had for the public edification of the Church, as the example showed by the Lord himself upon MARIE, MOSES sister doth declare. Touching which point, a perpetual rule, neither can nor aught to be set down, by reason of the variety and diversity of the circumstances.  
Wherefore, (with reverence of the Fathers be it spoken) we do not allow of the too great severity of many of the ancient Cannons, in appointing the space of repentance, from the which necessity compelled them to departed by bringing in their indulgences.  
19 The sorts of these Ecclesiastical Censures, are Admonition, Suspension from the Supper of the Lord, (which they call the lesser Excommunication) public Excommunication, unto the time that repentance be testified: as it is manifest that the Hebrews also had a three-folde Excommunication. Yet as touching perpetual ANATHEMA, or Excommunication to death: the Fathers of the soundest judgement justly disliked the same.  
20 We are to abstain from the company of those that are publicly excommunicated, to the end (as the Apostle witnesseth) that they may be ashamed: yet so, as we are to perform towards them, all those things which appertain to admonish them of their duty, and to call them to the right way.  
21 This Excommunication is altogether a spiritual chastisement, and doth directly belong unto the amendment of the conscience.  
Wherefore they are overthrown both by the word of God, & by the testimonies of the whole Ecclesiastical story, who do attribute the authority of the Eldership, in binding and losing, unto the Magistrate, though Christian: much more they who leave no place, unto those Ecclesiastical judgements, where there is a Christian Magistrate; seeing on the contrary side, they can be no where more practised, than under his wings, when as his authority, (who is the maintainer and defender of this whole divine ordinance) is used against the disobedient: neither was there any other course taken in the ancient Church, even under the most religious Emperors.  
They do also grievously err, who (as it is usual amongst the Papists) draw mere Civil causes unto this Ecclesiastical Court. For Christ did not only distinguish, but also most manifestly sever the office of the Magistrate, from the ecclesiastical functions: although he hath commanded all those, who execute the Ecclesiastical functions, aswell as all the rest of the subjects, to submit themselves unto the power of the Magistrates, in those things which are properly belonging to his office. And again, he will have Kings and Emperors themselves, to be subject unto the authority of the Ecclesiastical ministery, and to the commandment of his word. Now, of this divine order, we do acknowledge that the Magistrates are ordained the maintainers and defenders.  
22 The contract of Marriage, seeing in part it is manifest and properly divine, namely, in the consideration of the very bond and covenant of the marriage: and in part merely Civil, as far as it belongeth unto the common soeietie of men: & in that divers civil conditions belonging to the things of this life, are adjoined thereunto: wherefore Matrimonial controversies, are in some sort to be referred unto the determination of the Eldership, as shall be spoken more fully (God willing) in the proper place thereof.  
23 They who have authority to bind the sinner, the cause being lawfully tried; have also authority to lose and to restore him to the Church, when he hath approved his repentance.  
24 This confession, that is, this profession of repentance whether it be done before the Eldership, or publicly 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 taken for undoubted contumacy.  
They are therefore deceived, who think that those who are bound in the Consistory of the Eldership, are to be left unto their own judgement and trial.  
And they offend no less, who as they have abolished the Eldership, so also have they commanded this confession, (which is only proper unto those that are tied by the judgement of the Eldership) as a law, common to all Christians, and have turned it unto auricular confession, which is to be done either unto the masspriest, or unto the Confessor as they commonly call him.  
25 Seeing this confession (though most acceptable unto God,) is not therefore ordained, that it should be a satisfaction for sin in the presence of God, but only that the Church may be assured of the repentance and restoring of the sinner, it is only thus far necessary, as he who hath not performed the same before his death, (the fault not being his) is yet justly accounted as absolved, if he hath repent in his heart.  
Detestable therefore is their opinion, who will have the punishment which they call Satisfactory, & the Canons termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meritorious & satisfactory in the presence of God; and under that pretence, have (for the most part) made that purgatory fire of theirs, and brought into the Church, their Indulgences which they sell for money, being so many blasphemies against that one oblation of the Son of God.  
26 The Eldership doth properly neither bind nor loose, for this is the proper right of Christ alone: but it doth only apply the word of God, after the lawful trial of the cause, unto the sinner; either for his retaining or releasing upon earth: and it pronounceth upon earth, in the name of God and of jesus Christ, that either contumacy had bound, or repentance had loosed the conscience of the sinner before the Lord in heaven: neither is it to be doubted but that which is thus done upon earth, is ratified in heaven  
Frivolous therefore is that objection of some, who to the end they might abolish the authority of the Eldership, do pretend that men arrogate unto themselves the authority of God and Christ, in retaining or remitting sins.  
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 lawful trial of the cause hath not gone before, or the sentence hath exceeded those bounds within the which, God will have the authority of the Eldership to be contained; much more are their censures of no effect, who under the false pretence of God's name, do judge contrary unto his word.  
27 This manner of confession either before the Eldership or Presbytery, is so far from procuring any discredit with men, unto the offender; that contrariwise it restoreth the sinner who doth repent, unto that dignity and excellency amongst Christians, whereunto they are promoted who are made the sons of God.  
Defended by BARNARD MORLANUS of Bearne.   

PRINCIPLES CONCERNING THE MAGISTRACY. LXXVIII.  
WE HAVE HITHERTO SPOKEN CONcerning that government, which is properly spiritual and merely Ecclesiastic: it followeth that we now deal with that which is directly Civil.  
1 Sing Ecclesiastical discipline, doth according to the word of God alone take order with offences; and that there are many stubborn and obstinate persons to be found, who cannot be drawn unto the way, by any admonitions or censures of the Church, either in regard of piety, or yet of common quietness: an other remedy was to be provided, whereby this untamed & brutish unruliness of men, might be healed.  
2 This remedy is in their hands, unto whom a kind of supreme power hath ever since the beginning of the world, been ascribed: and in whose power the sovereign government hath been always in making of those laws, whereby the civil society of men should be maintained.  
3 It is manifest by the common consent of men, (who have rightly judged that good laws and their maintainers and defenders, have been the work of God's Providence) that this Civil power was not iustituted by men, for the hurt of man; but ordained by God for the preservation of mankind, in such sort, as the Lord doth vouchsafe Magistrates to be called ELOHIM, that is, Gods.  
4 Of these forms of governments, there are reckoned up three sorts especially: a Monarchy, which is the government of one above the rest: an Aristocracy, where many of the nobility & best sort have the government in their hands: and a Democraty, where the same consisteth in the power of the whole people.  
The Anabaptists therefore are to be detested, who despise all government, & speak evil of the superior powers under the pretence of a kind of imaginary perfection, which standeth not in need of the government of any man. Their cavil is also frivolous, whereby they go about to prove, that we can have no use of the Magistracy, because we acknowledge jesus Christ for our Lord and King, by whose spirit we are led: whereas the inward power which the Lord exerciseth by the virtue of his Spirit in the consciences of his children, doth not only exclude that outward dominion which belongeth unto the Magistrate as unto God's Livetenaunt, but doth establish the same.  
5 We affirm that the duty of the Magistrate doth extend itself unto both the Tables of God's law, or as the Apostle saith, that it is their duty to provide that their subjects may not only live peaceably, but also religiously, But in a divers respect and manner.  
6 For in respect of the first Table, it is unlawful for the Magistrates to invent any laws touching Religion: but their duty is to see that the worship of God, be understood and practised by their subjects; as it is fully set down in the sacred books of both the Testaments, which have been written by the Apostles, Prophets, and Evangelists.  
7 The Magistrates also are bound (if necessity so require) to compel such as are in the Ecclesiastical function, unto the godly and careful performance of their duty: & they are much more bound to punish blasphemers, and such as either broach heresies, make a departure from the Church by schisms, or briefly do any wise endeavour to overthrow the truth of the Gospel: together with those, who will not suffer themselves to be called into the right way, by the Censures of the Church.  
8 And if any controversy do arise concerning the truth of doctrine, unto the appeasing whereof, an extraordinary meeting of the Pastors & the Doctors of the Church seemeth needful: It is the duty of the Magistrate to call a Synod, to gather the Ministers together thereunto, and to see that the whole controversy be decided according to the holy Scriptures: and being decided, that it be extinguished and utterly put out.  
The Pope therefore doth thrust his sickle unto other men's corn, who doth licentiously arrogate unto himself, this power of summoning Counsels at his own pleasure, which was in times passed justly exercised by the godly Emperors and Kings.  
9 Now, touching the second Table; the Magistrates are to see, that by their just laws, they be the protectors and defenders of public innocency, modesty and tranquillity, that they maintain the good from the injuries of the evil men, and uphold by their help and power such as are oppressed: briefly that they have a regard of the common goods of all their subjects.  
10 This cannot be performed by them, except they be endued with power & might: wherefore they are to be armed with the sword, to the end that they suffer not those sins to remain unpunished; which God, and the behoof of the Commonwealth require to be punished.  
11 Hence also we understand, that when necessity so compelleth them, and when they cannot otherwise defend the Dominions committed unto their government, they may lawfully proclaim war, both that they may thereby keep under the seditious practices of the unbridled Domestical disturbers of the common peace and quietness, and deliver their Dominions from the invasions, or any other the attempts of their foreign enemies.  
12 For the upholding of this burden, they may lawfully require tributes and subsidies of the people, whom they govern: The annual revenues furthermore, whereby the Magistrates do maintain the honour, and magnificence of their daily port and train (being things in some sort joined with the dignity of the Government, which they bear) are to be paid unto them.  
13 It is their duty also, to publish the laws and edicts which seem necessary for the right government of the civil policy, according to the circumstances of time, place, and persons.  
14 No unchangeable rule of these laws, by reason of the variety of circumstances can be set down, save only this one; namely, that they be leaveled and directed unto God's glory, and to the good of the subjects.  
We do therefore condemn those customs, laws, and constitutions, which decline from this aeternal rule of the honour of God, and love towards our neighbour, and do permit, either theft, stews, or any such monstrous disorders, and we account them for such constitutions, as unto whom no obedience is to be yielded.  
15 Yet we hold it not in any case lawful, for private men to rise against their Magistrates, though never so great tyrants, for that is a far different thing, from refusing to yield obedience unto impious or unjust laws.  
16 It becometh Christians, least of all other men to be contentious; yet notwithstanding they are not forbidden, when other means will not prevail: either to crave their aid, or to defend their right before the Magistrates, though the very enemies of true religion, as far as they may do the same without giving of offence; so that it be done also with an upright conscience, & a mind void of all guile, revenge and evil affection.  
They are deceived therefore, who think it unlawful, that Christians to seek and maintain their right by civil Pleas, and to crave the help of the Magistrate.  
17 All men, of what age, nation, sex, or condition so ever they be, are bound without exception, to be subjects unto this ordinance of man; not only for fear of punishment, which the law doth inflict, but even for conscience sake, as the Apostle saith, who commandeth us to make prayer for all Magistrates without exception.  
Rebellious and seditious therefore, is the Papistical Clergy, who under the colour of certain counterfeit immunities, hath presumed to withdraw the neck from the yoke of the Magistrate.  
18 Yet is it the duty of the superior powers, (of which sort, are the seven electors in the Roman Empire, and the states of kingdoms in all monarchies,) to restrain all furious tyrants; which thing if they do not perform, they shall yield an account of their treachery in the presence of God.  
19 As often as the Magistrate commandeth any thing, that is repugnant either to the worship which we own unto God, or to the love which we own unto our neighbour, we cannot yield obedience thereunto with a safe conscience. For as oft as the commandment of God and men are directly opposed one against another, this rule is to be perpetually observed, that it is better to obey GOD then men: but yet so, as no man is to pass the bounds of his calling, as is set down in the fifteenth Principle of this head.  
Defended by JOHN JOBERTUS of poitiers.   

PRINCIPLES TOUCHING THE REMISSION OF SINS, AND THE SIN AGAINST THE HOLY GHOST. LXXIX.  
1 THe Article concerning the Church is already inentreated of: it followeth now, that we deal with those benefits which our heavenly Father doth bestow upon his children, partly in this life, and partly in the life to come; which are remission of sins, resurrection of the body, and life everlasting.  
2 The Article touching the remission of sins, being already spoken of, (when as we dealt with the justification of man by Christ, & opened the first Petition of the Lords Prayer:) we will now briefly touch the same, and then come to that irremissible or unpardonable sin, which is called the sin against the holy Ghost.  
3 Sin in general, we define to be a transgression or swerving from the law, repugnant unto God's will, brought into the world by our first Parents through the instigation of Satan, the fruit whereof is by the just curse of God, the misery of the life present, and death aeternal.  
4 Now remission of sins, is the free, and the most full pardon of all our sins, obtained by Christ, apprehended by faith, in the place of which sins, succeed the imputation of the righteousness of the said Christ.  
5 The fountain of the remission of our sins is, the aeternal and constant love of God towards his Church. Eternal, because he loved us from eternity; for if he had begun to love us, he should have been subject unto change: constant, because with God is no shadow of change.  
6 Hence it appeareth, that remission of sins being once bestowed, can never be dissanulled: For it must needs be, that the counsel of God touching the salvation of his, should be stable and firm.  
7 The cause whereby, and for the which, we obtain remission of sins is, the love of God towards man in Christ, who draweth us from condemnation, delivereth us from the power of darkness, and maketh us meet to obtain the inheritance of the Saints in light.  
8 The instrumental cause is faith, wrought in us by the hearing of the word Preached, and confirmed by the use of the Sacraments: whereby we now do not only know, that Christ is our Saviour, but also do apply him and all his riches, which are indefinitely offered unto the church, as ours, and every one of us in particular are assured of our Election.  
9 The faith therefore of the remission of our sins, is a most full and sure persuasion, whereby, every faithful man doth assuredly believe, that God the Father, hath pardoned him all his sins, for the only sacrifice of Christ, and in their steed, doth impute unto him the righteousness 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 prayer for the dead have arisen.  
10 Seeing God, who is offended with sin, is just: it followeth, that whosoever doth not that which the Law commandeth: and whosoever doth that which the Law requireth not, maketh himself subject unto the burden of God's wrath: whence it appeareth, that the very lest transgression of the Law deserveth death, if ye consider the nature of sin. Yet no sin is so heinous, but it is pardonable in Christ, that one sin excepted, which is altogether uncurable and irremissable, whereof we are now to speak, seeing we have already dealt with remissible sins.  
11 This uncurable sin, is called sin unto death, blasphemy against the holy Ghost; not simply in respect that the holy Ghost is the third person in the Trinity, but in regard that it is he only, who enlighteneth the minds of men, and openeth the way of salvation.  
12 The sin against the holy Ghost, is the voluntary denial of Christ being truly known, the falling away from the Gospel, being sealed in the heart of man by the holy Ghost enlightening the same, arising from the hatred of the truth, joined with a savage and more than barbarous tyranny against the same, and the Sophistical opugning therefore, and also, with the contempt of the sacrifice of Christ, which is the alone propitiation for sin.  
13 This seemeth to be the manifest description of this horrible sin; the cause thereof, is the mind and will of man opugning the known truth, by a Satanical kind of pride and cruelty.  
14 This sin would the Lord therefore have justly to be unpardonable, because that they, who do after this sort throw themselves headlong, do tread under foot the blood of Christ, whom they have truly known; without whom there is no salvation, and do stop up the way unto the gift of repentance.  
15 PAUL therefore did not sin against the holy Ghost, who persecuted Christ and his members whom he knew not. 1. TIM. 1.  
16 Although this sin be voluntary, yet it followeth not, that every sin which is voluntary, and committed against the conscience is irremissible.  
17 But contrariwise, although these sins are horrible, whether they be committed of infirmity or of malice, yet are they forgiven unto those that repent, as they were unto DAVID, PETER and others.  
18 The counsel of God concerning the salvation of the elect cannot be dissanulled, and therefore the elect cannot be guilty of this sin.  
19 Neither do all the reprobate necessary fall unto this sin, seeing original sin is sufficient to condemn them.  
20 This sin is placed in the heart of man, and therefore, seeing God is the searcher of the heart, diligent heed is to be taken, lest that being carried away with a preposterous zeal, we rashly pass sentence against any in judging them to be guilty of this sin.  
21 Yet are they to be seriously admonished, who continue to show themselves disobedient unto the admonitions and judgements of God, lest that being at the length hardened by the Lords just judgement, they run headlong unto this downfall.  
Defended by JOHN HALBERIUS CORTRACENUS.   

PRINCIPLES CONCERNING THE RESURRECTION OF THE FLESH. LXXX.  
1 THe rest of the Articles of our faith, being hitherto sufficiently handled; two of them remain yet to be discussed, namely, the resurrection of the flesh, and life everlasting.  
2 Although the Son of God, by taking upon him our nature, by dying and rising again, hath performed the parts of our salvation: Although also he doth bestow that quickening Spirit of his, upon all those that truly believe the Gospel: It remaineth as yet, notwithstanding, that what hath been performed in him who is our head, be also performed in us being his members.  
3 Hence must the faithful learn, both day and night to meditate upon the mark, and shutting up of their happiness, and to be continually desirous of the same, in such sort; as although they be tossed in this world by divers and dangerous storms of temptation, raised up against them by the Devil, the World, and the Flesh, they may yet continue firm and immooveable in faith, and in the hope of the living GOD, and of the Lord jesus Christ.  
4 Even as death entered into the world, by the sin of the first ADAM, whence the necessity of death did arise: Even so we affirm, that death is abolished in the saints, and changed unto aeternal life, by the virtue of the latter ADAM, that is Christ; to the end, that as Christ did first of all rise again unto that aeternal life: So all the elect may rise by him unto the same.  
5 Now death is by a natural generation, conveyed unto all the posterity of the first ADAM, whereas aeternal life is by spiritual engraffing into the second ADAM, derived unto his members.  
6 In this respect, is the name of ADAM attributed unto Christ; namely, that as ADAM was the stock of mankind, breathing out poison according unto the deadly nature: So Christ is made by grace the root of all the Saints, pouring the juice of eternal life into his members.  
We do therefore condemn the Philosophers, who drew the cause of death, not from sin, but from this Aixome in natural Philosophy, uz. whatsoever is compounded, is subject unto dissolution. Much more do we detest the PELAGIANS, who teach, that sin and therefore death did arise, not from the depravation of nature in ADAM, but from the voluntary imitation thereof: the which error, PAUL doth overthrow, as by many Arguments, so by this most clearly, in that Infants themselves also are subject unto death.  
7 Although that all sins, which are the cause of death, are truly remitted unto the believers; yet notwithstanding are they no less subject unto death, than the very wicked themselves, and that for two causes: First, because that the root of sin, (which is called original sin) is not utterly abolished in them in this life, but is brought to an end by death. For than doth the strife between the flesh and the Spirit cease. Secondly, because that unless they did shake of this life, they could never be partaker of that other life which they hope for.  
8 And therefore we hold, that the faithful are deprived of this life, rather by the mercy of God, calling them unto that aeternal kingdom, then because that death is the reward of sin.  
9 And on the other side, that the unfaithful do not rise by virtue of the resurrection of Christ, which is always unto salvation and is bestowed upon his members, but by the force of that curse of God: whensoever thou shalt eat of the fruit hereof, thou shalt die the death.  
10 For seeing this degree doth comprehend both the deaths, but especially the second, which is eternal; it must needs be, that the unfaithful also shall rise again; whereas otherwise, their bodies except they should be joined again with their souls, should escape eternal pains, which is meant by the second death.  
11 The whole person of every man wholly 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 again. Whereas the soul (seeing by death it hath suffered no detriment in the essence thereof) can be said to rise again but metaphorically, as when it is brought by the Spirit of Christ, from the servitude of sin wherein it was dead, and wherein it could not so much as think (much less will or do) the things that are of God, into that holy liberty, which is the way unto eternal life.  
We do therefore condemn them, who dream that the souls separated from their bodies are a sleep, and that they shall arise together with the bodies: And we do also detest the opinion of HYMENEUS and PHILETUS, who did not distinguish the spiritual from the corporal resurrection.  
12 The Scripture declareth by manifest testimonies, that the souls of the faithful who die in the Lord, are received of christ into that eternal paradise, situated above all heavens, whereunto Christ did ascend, and that they are there conversant with Christ, being partakers in their measure of blessedness and felicity: whereas on the other side, the word of GOD, and the consideration of things that are contrary, do show, that the souls of the wicked are thrust into hell, and there tormented in their manner.  
13 The same bodies that lay down shall rise, but not in the same qualities, as the very same body of Christ which was crucified & buried did arise, but not having those qualities wherewith it was endued when it was crucified, dead and buried. Yet this is the difference, in that the body of Christ felt no corruption, and therefore did overcome the power and effect of death, even in the very house of death: But our bodies are delivered from corruption, which seemed to have been able utterly, to have abolished them.  
We do therefore condemn those, who dream that the souls having lost their former bodies, by corruption, shall assume other bodies in their steed.  
14 This change shall be done at a moment in those whom Christ shall find alive at his second coming.  
15 The Axiom 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 PAUL drawn from the seed sown in the ground, is not to be drawn any farther, than unto the change of the quality.  
16 We affirm that the one and the self same man in number shall arise, both in respect of his body, which is his matter; and also in respect of his form, that is, of his soul, which shall quicken the one and the self same body, although by the retaking again of the form, the person might in a nice sort seem to be an other in number, than it was before.  
17 By reason of this change of the qualities, and not because the very bodily quantity and circumscription, are taken away (for they are perpetual circumstances or adjuncts of a body) PAUL doth affirm that the natural body is changed into a spiritual.  
Great therefore is their error, and merely contrary unto the Resurrection of the bodies, who teach that the bodies are essentially changed by Resurrection, into a spiritual nature. For by this means death should so abolish the nature of the body, as the Resurrection could not restore the same, and the analogy also between Christ's Resurrection & the resurrection of his members should be destroyed.  
18 By this means furthermore, the threatening of the punishments of that eternal fire and pain, should be altogether Allegorical: yea, and after the resurrection, both the godly and the wicked should become some third spirit compact or brayed together, as it were, of the natural spirit, and the body accidentally transformed into the nature, either of the same, or of a divers spirit.  
19 But they do very grievously err, who imagine that the body of Christ after his glorification, which ensued upon his Resurrection, became not only of a spiritual nature, (which though it were granted not to be circumscribed in regard of quantity, yet they must needs yield, that the same is bounded within the propriety of the nature of it) but also of a divine; seeing the Deity alone is every where, by a propriety altogether uncommunicable unto any thing else. Neither hath the Resurrection abolished the true bodily humane nature of Christ, but the infirmities of his natural body being laid aside, God hath endued the same human nature, with most excellent supernatural gifts.  
20 The qualities of the bodies being glorified, cannot be known unto us while we are in this life, neither are we curiously to inquire of them: Yet may it be gathered by the words of Christ, comparing the Saints unto the brightness of the Sun, and affirming them to be equal with the Angels, by the story of the Resurrection and Ascension of Christ: & also out of the first to the CORINTH. and both the Epistles of PAUL to the THESSALONIANS, that besides their incorruption, they shall be also bright or shining, and of a more refined & quick substance, than now they are.  
21 Of the contrary side, it may in some sort be gathered, how horrible and fearful the state shall be of those men, who are to be adjudged unto the second death, which is the everlasting curse of God. Seeing their souls shall therefore never be separated from their bodies, even because that their unspeakable torments may be aeternal.  
Defended by ABEL BARRERIUS a Gascoigne.   

PRINCIPLES CONCERNING ETERNAL LIFE. 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 aeternal life.  
2 This Article is therefore set last in the belief, because it is the end and shutting up of all those things, which are there propounded unto us to be believed.  
3 We make life in this place, to be that power and faculty, whereby the soul doth not only move itself, but doth also give motion & sense unto the body: and this latter effect thereof in this life, doth PAUL call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, natural, as being applied unto the use of this present life: of which sort also, was the life of ADAM before his fall, although it was neither subject unto mortality, neither unto those things which tend unto death, as he was after his fall. But the soul being again joined to the body, shall both move itself by a far more excellent power, and shall also quicken the body in a far divers sort from that natural life, which shall be done away, namely, by a spiritual life and equal unto the Angels: as also the very body shall rise again, endued with far more excellent qualities, whereupon it was called of PAUL a spiritual body, not in regard of the substance, but of the qualities thereof.  
4 To live therefore the etetnall life, is to be in that state wherein the elect, being after the blessed resurrection, most fully joined with Christ their head, shall know God in heaven, together with the Angels, after a manner altogether unknown unto us at this day, enjoy his prescence, and glorify him eternally.  
We do therefore justly condemn the error of the CHILIASTES.  
5 By the word ETERNAL in this place, we understand that which hath a beginning, but never shall have an end.  
6 Touching curious and difficult questions, as concerning the sight of God, which we are to have in the life to come, and such like, we think meet to omit them, because it is sufficient for us to know, that God hath prepared for us, those things which neither eye hath seen, ear hath heard, nor entered into the heart of man.  
7 The Author of that life is God, who freely bestoweth the same upon those, whom of his mere mercy he hath chosen in Christ before the foundation of the world, from whom as from the head, this blessed immortality doth flow in a most full sort into his members that are joined unto him.  
8 For the foundation both of our resurrection unto life, and also of that eternal life is that resurrection and glory of Christ our head, because he is the first fruits of the rising from the dead of those for whom he prayed, that they should be there where he is.  
9 That life therefore is not without respect generally bestowed upon all men, but only upon the elect, as being those who only are found in Christ according unto that saying of PAUL, ROM. 11. The elect have obtained it, the rest are hardened, and according unto that voice of Christ: Come yea blessed of my Father.  
10 This blessed immortality shall be common in deed unto all the elect, but not in the same measure as it may be probably gathered by the consideration of the contrary punishment of the wicked.  
11 The especial end for the which eternal life is bestowed upon us is this, namely that acknowledging the immeasurable and infinite mercy of God, we may attribute unto him eternal praises as it is meet.  
12 We shall at the time when God hath appointed, be put in full possession of that life, at which time the number of those that are to be saved being fulfilled, jesus Christ shall be seen of us, who look for him to our salvation, to come as a redeemer from Heaven.  
13 Seeing the Lord hath put this day in his own power, to be inquisitive when the same shallbe, is a point of extreme madness.  
We do therefore condemn those both old and new writers, who breaking into the secrets of God, do think that they can set down, when that day shall be, whereas the knowledge hereof is not given, no not to the Angels themselves.  
14 It is our duty therefore rather to be watchful, least being drowned with the delights of the world, and the flesh; and as it were overwhelmed in a dead sleep, that last day do come upon us (being unprepared) at unawares.  
15 Now although the full perfection of that life, which we hope for, be referred unto the very last day, yet notwithstanding, it taketh certain beginnings in our minds even while we are here, when as the holy Ghost doth by the preaching of the word, dispel the darkness of our mind, and endue the same with the true knowledge of God, whence afterward doth proceed a willing mind to obey his commandments, and that hope which cannot deceive them that believe.  
16 Unto this eternal life, which shall bring unspeakable felicity unto the elect, death eternal is oposed, which shall bring unto the wicked that destruction, which never shall have an end.  
17 Even as that most happy felicity, cannot now be comprehended of us: so also that misery of the damned is altogether incomprehensible.  
18 This most horrible state is called the second death, not because that, either the soul is thereby separated from the body, or that the soul 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 dissolved, the one of them hastening unto putrefaction, the other going to have a taste of the eternal pains; even so by this second punishment both the soul and the body are not only wholly excluded for ever from God's favour, but also adjudged unto his most fearful and never ending curse.  
19 For the like cause is this death called eternal fire, because that fire is a most sharp & vehement punishment: but we are not here curiously, to dispute touching the pains of Hell, lest that we thereby run into poetical fables.  
20 Yet do these very fables teach us, that the doctrine concerning the eternal punishment, which the wicked are to under go even after this life, did always sound in the world.  
The Epicures therefore, and such as deny the immortality of the soul, are confuted not only by the word of God, but also by common sense.  
21 That these punishments are eternal, whereunto eternal life is oposed, it is manifest by the expresse●●ord of God, and also by the infinite nature of God's majesty who is offended.  
The Church therefore justly condemned the Origenists, who dreamt that the wicked and the Devils themselves, having fulfilled those punishments, should at the length be delivered.  
22 Yet doth our Saviour Christ manifestly witness, MAT. 10.13. that the state of the damned in respect of the measure of their punishments shall not be alike.  
Defended by JAMES TREMULAEUS of Geneva.   
FINIS.  

THE TABLE AND ORDER OF THE PRINCIPLES CONTAINED in this Treatise.  

1 PRinciples concerning God. pag 1.  
2 Of the holy and unsearchable Trinity. 3.  
3 Of God the Father and the Son. 5.  
4 Of the holy Ghost. 9  
5 Of the attributes of God in general. 10.  
6 Of the omnipotency of God. 12  
7 Of the knowledge that is in God. 13.  
8 Of the will of God. 15.  
9 Of the goodness, grace, love, and mercy of God. 16.  
10 Of God's providence. 17.  
11 Of God's eternal predestination. 19  
12 Of the creation of all things, and their division. 23.  
13 Of good and evil Angels. 26.  
14 Of man. 30.  
15 Of the faculties of the soul of man. 33.  
16 Of Free-will. 35.  
17 Of sin.. 37.  
18 Of the division of sin.. 39  
19 Of the restoring of mankind. 41  
20 Of the personal union of the two natures in Christ. 43.  
21 Of the office of Christ. 25.  
22 Of Faith. 47.  
23 Of the causes and effects of faith. 49.  
24 Of man's justification in the sight of God. 52.  
25 Of Sanctification. 54.  
26 Of the justification of sinful man in the sight of God. 56.  
27 Of good works. 60.  
28 Of the Law of God. 63.  
29 Upon the preface of God's Law, and the first Commandment. 66.  
30 Upon the second Commandment. 68  
31 Upon the third Commandment. 72.  
32 Concerning vows, 75.  
33 Upon the fourth Commandment. 78.  
34 Upon the fift Commandment. 82.  
35 Upon the sixth Commandment. 86.  
36 Upon the seventh commandment. 89  
37 Upon the eight Commandment. 92.  
38 Upon the ninth Commandment. 94.  
39 Upon the tenth Commandment. 97.  
40 Concerning Repentance. 100  
41 Of the conception of jesus Christ. 104  
42 Of the nativity, circumcision, and baptism of Christ. 108.  
43 Of the Passion and death of our Lord jesus. 111.  
44 Of his burial, and descension into hell 115.  
45 Of his Resurrection. 121.  
46 Of his ascension into heaven. 125  
47 Of his sitting at the right hand of the Father. 128.  
48 Of his coming again to judge the quick and the dead. 131.  
49 Of faith in the holy Ghost. 136.  
50 Upon the Article, I believe that there is an holy Catholic Church. 139.  
51 Upon the Article, I believe that there is a Communion of Saints, 144.  
52 Of the word of God. 147.  
53 Of Traditions, 151.  
54 Of Counsels and Fathers. 153  
55 of the Sacraments. 160.  
56 Of the agreement and difference between the Sacraments of the old and new testament. 167.  
57 Of the numbers of the Sacraments of the new Testament. 169.  
58 of Baptism being the first Sacrament of the new Testament. 172.  
59 The second sort of principles concerning Baptism. 177.  
60 Of the Lord's Supper. 180.  
61 of the popish mass. 185.  
62 of Consubstantiation. 189.  
63 Of prayer, or the invocation of God's name. 193  
64 Upon the preface of the Lords prayer. 197.  
65 Touching the Petitions of the lords prayer in general, and particularly touching the first of them. 202.  
66 Of the second petition. 208.  
67 of the third petition. 208.  
68 Of the fourth petition. 212.  
69 of the fift petition. 216  
70 of the sixth petition. 219  
71 Upon the conclusion of the lords prayer. 222.  
72 of the sacred ministery of the Church where the doctrine of the Law and the Gospel are compared together. 274  
73 of the ministers of God's word under the Gospel. 281.  
74 of the false ministery of the Gospel 233  
75 of the Ecclesiastical functions that are depraved and retained only in name, in the counterfeit Romish church 238  
76 of the power and authority of the Church. 242.  
77 of Ecclesiastical censures and excommunication. 251.  
78 of the magistracy. 258.  
79 of remission of sins, and the sin against the holy Ghost. 263.  
80 of the resurrection of the flesh 266.  
81 of Eternal life. 272.   
FINIS.   

Bear good Reader with the false pointing in some places of the book, correct the number of the Principles according unto the Table, and mend these faults with thy Pen.  
Pag. 10. lin. 5. by for be, Pa, 16. lin. 33. beget for begotten, Pag. 19 lin. 33. which, for of, Pag. 20. lin. 31. Read. The Lord then, was so far from bereaving etc. Pag. 34. lin. 2. add growing, lin. 23. ad in Pa. 35. add subject unto none, & the supreme governor of himself. Pa. 43. lin. 23. seemeth, for serveth, Pag. 44. lin. 34. This, for the. Pa. 48. lin. 29. as, for for. Pa. 49. lin. 25. lost, for left. Pa. 52. lin. 24. add that he pag. 62. lin. 21. add reward of. and 24. ad or. Pa. 72. lin. 5. derogate, for degenerate. Pa. 79. lin. 35. signifying, for signified. Pa. 83. lin. 25. deal honour, and 26. add honour, Pa. 93. lin. 9 deal as. Pag 103. lin. 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 114. lin. 3. Read, and although he was at the first pronounced innocent by Pilate etc. Pa. 117. lin. 5. Read, for us into. etc. Pag. 129. lin. 30. Read two sittinge, Pa. 132. lin. 20. Read, those things which. Pag. 148. lin 7. old for new Pa. 153. lin. 3. councils, for counsellors, Pag. 154. line 13 Read, or primacy, Pag. 168. line 38. in for into, Pag. 207. line 16. sum for some, Pag. 209. line 1. are for or, Pag. 209. line 18. fift for first, Pag. 221. line 5. in, Pag. 223. line 29. Being for Seeing, Pa. 227. line 17. either for ever, Pag. 232. line 28. by the, for of Pag. 135. line 1. for for from, line 19 this for thus, and 23. that when &c. 37. cities for rites, Pag. 246. line 3. it is etc. Pag. 251. line vlt. rulers for rules, Pag. 259. line 2. better for more, Pag. 262. for, for that,