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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

elect in particuler are common vnto all the Saints in respect of the vse which is the communion of Saints in this life 15 Yea and the vse of these graces if it may be ought to reach euen vnto them that are without as farre as the glorie of God and the edification of the Church doth permit both because often times many of the elect lie hid amongst them and also because wee must bee like our heauenly Father who maketh his Sunn to rise vpon the good and bad 16 This Communion begun here vpon earth shal then after that those thinges which belong vnto the vse of this life are abollished be perfected in that aeternall kingdom when as faith being chaunged into a full knowledge hope into the injoying of the thinges hoped for and charitie being made perfect God shall be all in all his Saints Now the Communion of Merites either amongst the Saints liuing heere togeather or betweene the Militant and the Triumphant church is both most false and also blasphemous as also the very opinion of merrites is a meere forged vntruth Defended by IOHN WTENBOGAERT a Low-country man of Vtrick PRINCIPLES CONCERNING THE WORD OF GOD. LII 1 VVE haue dealt in the former principles with the Church and it hath bene said that the notes of the true Church were the Word of God and the Sacraments now wee will deale with these notes and first of all with the former of them 2 The word of God which is the first note wee cal in this place not whatsoeuer GOD hath spoken but those things onlie which the Prophetes and Apostles inspired by Gods Spirite haue in times past as taught by worde so committed to writing those things which being comprehended in the bookes of the ould and new Testament are as yet vnto this day after so manie warres slaughters ouerthrowes extant in Gods Church in which bookes God hath declared both what he will haue vs to know cōcerning him and what is to be done of vs. 3 God onelie is to bee acknowledged the authour of these bookes whence the whole Scripture is said by PAVL to bee giuen by the inspiration of God and is also called the word of God And therefore it is vnlawfull to call into question or to refuse anie thing that is contained therein as also to bring in anie thing that is not written in the same Detestable therefore was that peruersnes of the Marcionites Manichaees the Valentinians and of all such as refused either all or some of the bookes of the newe Testament 4 These writings by the singular prouidence of God haue long since beene brought by the Church into a certaine order and Cannon that they might bee discerned from counterfaite yea and all other bookes and that they should bee a rule of faith and obedience that should haue credite of it self and hence they are called Cannonicall Other bookes whosoeuer haue beene the authours of them though they contain manie wholsome profitable things are yet but accounted the writings of priuate men neither haue they their credite of themselues but as far as they agree with the former bookes and no otherwise They therefore both haue and at this day doe most greuouslie offend who take away this difference and affirme that the bookes of the APOCRYPHA are to haue no lesse credite in the establishing of Religion then the Cannonical Scripture of which number are the Tridentine conspiratours 5 This Scripture we acknowledge to be cannonicall and authentick not so much by the common consent of the Church as by the testimonie of the Spirite of God who teacheth vs that they are to be embraced as beeing most vndoubtedlie true and such as haue proceeded from Gods own mouth 6 Now these holie books do whollie containe al those thinges that are needfull for our saluation in somuch that it is altogether vnlawfull to exspect for anie supplie of this doctrine for the Scripture as PAVLE doth expreslie teach is able to make the man of God absolute Most greeuous therefore is their errour who thinke that the liuelie and the sauing knowledge of God is to be else where sought then in the written word and doe therefore thrust vnto vs their vnwritten falshoods out of the which they will haue necessarie arguments to bee drawne in the cause of faith and religion 7 The naturall and proper interpretation of this holy Scripture is to be drawne from the analogie of faith and the conference of places For that which is darcklie in one place is in an other clearelie taught that which heere is shortlie is elsewhere largelie set down and so the Woord is the rule and the interpretour of it selfe They are deceauers therefore who say that the right and authoritie of expounding the worde of God is in their power as though it were lawfull for them to interpret anie place as they think good 8 Neither are the expositions of auncient Doctors to bee receaued as vndoubted anie farther then they agree with the truth for PAVLE doth command vs that we giue eare or consent vnto none whosoeuer he be that teacheth anie other doctrine Wee cannot allow therefore of their opinion who wil haue the interpretation of the fathers as they call thē to haue credite of themselues 9 It is true indeed that some places of the Scripture remaine euen vnto this day so obscure and hard to bee interpreted as the verie best and most faithfull interpretours haue not agreed among themselues vpō their proper meaning but in these things euery man is to acknowledge his owne ignorance sluggishnes or some other fault and the Scripture is so plentifull that the one and the selfe same place can admit diuers interpretations and yet all agreable with the doctrine of faith 10 This notwithstanding is most certaine that the grounds and necessarie heades of Christian Religion are so clearely set downe by the Prophets and Apostles as the Spirite of God woorking in the Saincts they are manifestlie perceaued in the Church And therefore wee doe not agree vnto them who thinke the Scripture so obscure as it needeth to be made cleare by some other light Nowe this light they will haue without exception to bee drawne from that pretended Catholick Church that is either from the fathers from the Synods or from some long custome of time as though the Scripture had not beene vnderstood before either the Fathers or the Synodes were 11 This Word of God is to be dailie meditated vppon and all men of what estate soeuer they bee ought most diligentlie to read the same for no man is to be bereaued of that meanes whereby hee is to be instructed in the knowledge and the sure way of his saluation Wee cannot therefore but condemne the Papistes in this point also who holde it vnlawfull for laie-men as they call them to employ themselues in the reading of the Word 11 Now that the vnlearned and vnskilfull may with fruit bee conuersant in the reading heereof it is needfull that

sort necessary And so AVGVSTINE saith that God was the Author of good and the ordainer of euill 10 Nowe seeing that Euill is not any thing that hath being in nature it followeth that there can be no extream soueraigne Euill saue onely as far as euill is altogether departed from that which is the chiefe and the soueraigne good which onelie is God alone blessed and mightie aboue all Wee doe therefore condemne the MARCIONITES the MANICHAEES and others who haue taught that there was two beginnings the one contrary vnto the other that is two Gods the one good of whome the inuisible spiritual and good Creatures haue had their beginning The other euill from whence all visible corporall and corrupt things haue issued whereas indeed all things are good in regard of their beeing and the euill that is in them hath proceeded from the corruption and defect of their being Defended by IOHN HENRIE SVVYTZER of Tygurine PRINCIPLES CONCERNING GOOD AND EVILL SPIRITS XIII CONCERNING THE CREATION OF AL things in generall we haue alreadie spoken now it followeth that we deale of the thinges created in particular and first of spirituall substaunces as beeing the Creatures that draw neerest vnto the nature of God 1 SPirits then are substances created of nothing without bodies and invisible yet finite in regard of the proprietie of their nature good indeed but so as they wer created by God of a changeable goodnes Of this sort are those which we call Angels and the soules of men 2 All Angels were at the first created good and endued with an vnderstanding of most surpassing excellencie and being of nature most simple next vnto God they were al at once created in the beginning not to take encrease by any propagation 3 The name of Angels is attributed to those Spirits to declare their office namelie that they are as it were the messengers and officers of God especiallie those of them that continued in the truth of whom we will speake in the first place 4 The names of those doe partlie shewe the excellencie of their nature as when they are called SERAPHIM and CHERVBIM and partlie declare the dignitie of their seruice wherevnto they are sent of which sort are the names of MICHAEL GABRIEL RAPHAEL spoken of in the Scriptures The like names of Angels mencioned in the bookes of CABALISTS and PAGANS wee holde to bee counterfeit 5 And as for the disputation cōcerning their degrees that of all other things is most vaine and so is the question concerning the time of their creation seeing that the lord hath not opened this misterie vnto vs. 6 Of these Angells some thorough Gods grace haue continued in the truth that is in that blessed and permanent state wherein they were created attending as diligent seruants vpon God that they might be readie to execute his commandements both for the furthering of the saluation of the Saints also for the execution of the just judgments of God 7 In the performing of these commaundements they haue often times appeared trulie visible and palpable by taking vpon them the shape of a man or some other form being for a set time clad with true bodies to bring to pas bodily actions It being the will of God that they should thus far frame themselues vnto the capacitie of men But whence they tooke these bodies and whether they fashioned them vnto themselues with all such like points as are laied vp onely in the secret counsell of God we hold it vnlawfull for vs to search 8 Now the rest of the Angels the number whereof are also exceedinglie manie wilfullie and willinglie changing themselues and departing from the truth hee being their guide and Captaine as it were who is peculiarlie named Sathan that is the aduersarie of God and the Deuill are by the just judgemēt of God of those that were most good become most euil but not bereaued of vnderstanding and judgement Wherefore also they are called by a Greeke name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is endued with knoweledge And for this their sinne they are justly adjudged by the Lord vnto aeternall torment without any hope of mercie 9 And although these wicked Angels do with all their might resist God yet are they wholie subject vnto his gouernement and power the Lord vsing their wickednes and malice partly to chastice his owne and partlie to execute his judgementes against the enemies of his name in such sort as hee turneth their wicked endeuours and purposes vnto the cleane contrarie part euen vnto the saluation of his children and to his own glory The Lord then in such sort doth vse them as instruments though euill that are at his commaundement but so as they can neuer be properly called the seruants of God because their worke is alwaies euil although he bringeth his good worke to passe by their meanes 10 These as also their Prince who from the beginning was a murtherer as far as in them lieth doe desire the destruction of men both bodie and soule 11 Their operations also are wonderfull when God giueth them power to hurt In so much that after a sort they may seeme to worke miracles 12 But if we cal those miracles which are done against all order of nature the Deuils can worke no such no nor yet anie of the good Angels Because this is onlie the proper power of God which can in no wise be communicated with any Creature The miracles therefore which seeme to be wrought by Deuils are either meere delusions or els wrought by the secret operation of nature which is better known vnto them being euill Spirits then to any men and therefore they haue but the shew of miracles 13 These euill Angels also seeme to foretell thinges to come in which respecte they haue long since bewitched men and depraued the true worship of God as farre as in them lay But to speake properlie they cannot foretel any thing to come because this also is the peculiar worke of God onely 14 Nowe howe they are able to worke in the hearts of men and to sturre vp their thoughts that is whether they alwaies do the same by the meanes of some thing laied before man or without anie object wee thinke it to be a curious question and it may be such as men cannot dissolue But our part is that wee bee very carefull to enarme our selues against these temptations with all our might by continuall praiers 15 But we affirme out of the word of God that the deuils are dispersed through all parts of the worlde both aboue and beneath doing all the euill they can euen vntill that Sathan and his Angels togeather with all cursed reprobates be cast into hel there to be tormented with eternall fire We doe therefore condemne the MANICHAES and the PRISCILLIANISTS who defended that the Diuels were euill by nature and created such at the first by a certaine euill God the SADVCES also who together with that HERMES TRESMEGISTVS

abolish the authority of the Eldership doe pretend that men arrogate vnto themselues the authoritie of God and Christ in retaining or remitting sinnes Hence also it followeth that those Ecclesiastical censures are of no force which are exercised by those who were not appointed by God to be judges in that cause and wherein either the lawfull triall of the cause hath not gone before or the sentence hath exceeded those bounds within the which God will haue the authority of the Eldership to be contained much more are their censures of no effect who vnder the false pretence of Gods name do judge contrarie vnto his word 27 This manner of confession either before the Eldership or Presbyterie is so far from procuring any discredite with men vnto the offender that contrariwise it restoreth the sinner who dooth repent vnto that dignity and excellencie amongst Christians whereunto they are promoted who are made the sonnes of God Defended by BARNARD MORLANVS of Bearne PRINCIPLES CONCERNING THE MAGISTRACIE LXXVIII WEE HAVE HITHERTO SPOKEN CONcerning that gouernment which is properlie spirituall and meerelie Ecclesiastick it followeth that wee now deale with that which is directlie Ciuill 1 SEing Ecclesiasticall discipline doth according to the word of God alone take order with offences and that there are manie stubborne and obstinat persons to be found who cannot be drawne vnto the way by anie admonitions or censures of the Church either in regarde of pietie or yet of common quietnes an other remedy was to be prouided whereby this vntamed brutish vnrulines of men might be healed 2 This remedie is in their hands vnto whome a kinde of supreame power hath euer since the beginning of the world bene ascribed and in whose power the soueraigne gouernment hath bene alwaies in making of those lawes wherby the ciuill societie of men should be maintained 3 It is manifest by the common consent of men who haue rightlie judged that good lawes and their maintainers and defenders haue bene the worke of Gods Prouidence that this Ciuill power was not iustituted by men for the hurt of man but ordained by God for the preseruation of mankind in such sort as the Lord doth vouchsafe Magistrats to be called ELOHIM that is Gods 4 Of these formes of gouernments there are reckoned vp three sorts especiallie a Monarchie which is the gouernement of one aboue the rest an Aristocracie where many of the nobilitie best sort haue the gouernment in their hands and a Democratie where the same consisteth in the power of the whole people The Anabaptists therefore are to be detested who despise al gouernmēt speake euil of the superior powers vnder the pretence of a kinde of imaginarie perfection which stādeth not in need of the gouernmēt of any mā Their cauill is also friuolous wherby they goe about to proue that we can haue no vse of the Magistracy becaus we acknowledge Iesus Christ for our Lord and King by whose spirit we are led wheras the inward power which the Lorde exerciseth by the vertue of his Spirite in the consciences of his children doth not onlie exclude that outward dominiō which belongeth vnto the Magistrate as vnto Gods Liuetenaunt but doth establish the same 5 We affirme that the dutie of the Magistrate dooth extend it self vnto both the Tables of Gods law or as the Apostle saieth that it is their dutie to prouide that their subjects may not onlie liue peaceablie but also religiously But in a diuers respect and manner 6 For in respect of the first Table it is vnlawfull for the Magistrates to inuent anie lawes touching Religion but their dutie is to see that the worship of God be vnderstood and practised by their subjects as it is fullie set down in the sacred bookes of both the Testaments which haue bene written by the Apostles Prophetes and Euangelists 7 The Magistrates also are bound if necessitie so require to compel such as are in the Ecclesiastical function vnto the godlie and carefull performance of their dutie they are much more bound to punish blasphemers and such as either broach haeresies make a departure from the Church by schismes or brieflie doe anie wise endeuour to ouerthrow the truth of the Gospell together with those who will not suffer themselues to be called into the right way by the Censures of the Church 8 And if anie controuersie doe arise concerning the truth of doctrine vnto the appeasing wherof an extraordinarie meeting of the Pastors the Doctors of the Church seemeth needfull It is the dutie of the Magistrate to call a Synode to gather the Ministers together thereunto and to see that the whole controuersie bee decided according to the holie Scriptures and being decided that it bee extinguished and vtterlie put out The Pope therefore dooth thrust his sickle vnto other mens corne who doth licentiouslie arrogate vnto himself this power of summoning Councels at his owne pleasure which was in times past justlie exercised by the godlie Emperours and Kings 9 Now touching the second Table the Magistrates are to see that by their just lawes they be the protectours and defenders of publick innocencie modesty and tranquillitie that they maintaine the good from the injuries of the euill men and vphold by their help and power such as are oppressed brieflie that they haue a regard of the cōmon goods of all their subjects 10 This cānot be performed by them except they be endued with power might wherfore they are to be armed with the sword to the end that they suffer not those sins to remaine vnpunished which God and the behoofe of the Common-wealth require to be punished 11 Hence also wee vnderstand that when necessitie so compelleth them and when they cannot otherwise defend the Dominions committed vnto their gouernement they may lawfullie proclaime warre both that they may thereby keepe vnder the seditious practises of the vnbrideled Domesticall disturbers of the common peace and quietnes and deliuer their Dominions from the inuasions or anie other the attempts of their forraine enemies 12 For the vpholding of this burthen they may lawefullie require tributes and subsidies of the people whome they gouerne The annuall reuenues furthermore whereby the Magistrates doe maintaine the honour and magnificence of their daily port and traine beeing thinges in some sort joyned with the dignitie of the Gouernement which they beare are to be paied vnto them 13 It is their dutie also to publish the lawes and edicts which seeme necessarie for the right gouernment of the ciuill pollicie according to the circumstances of time place and persons 14 No vnchāgeable rule of these laws by reason of the varietie of circumstances can be set downe saue onely this one namely that they be leaueled and directed vnto Gods glorie and to the good of the subjects Wee doe therefore condemne those customes lawes and constitutions which decline from this aeternall rule of the honour of God and loue towards our neighbor and do permit either theft stewes or any such