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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

VERITAS CASTITAS PROPOSITIONS AND PRINCIPLES of Diuinitie propounded and disputed in the vniuersitie of Geneua by certaine students of Diuinitie there vnder M. THEOD BEZA and M. ANTHONIE FAIVS professors of Diuinitie WHEREIN IS CONtained a Methodicall summarie or Epitome of the common places of Diuinitie TRANSLATED OVT OF Latine into English to th●… end that the causes both of the present dangers of that Church and also of the troubles of those that are hardlie dealt vvith els-vvhere may appeare in the English tongue AT EDINBVRGH Printed by Robert Walde-graue printer to the Kings Maiestie Anno Dom. 1591. Cum Priuilegio Regali TO THE RENOVMED AND NOBLE LORD THE LORD NICHOLAS EARLE of Ostrorog c. IT hath bene long since the complaint of verie many that those whome they call the Schoolmen and Disputers haue giuen the studies of the holie Scriptures not onely a great stroake but euen a deathes wounde And therfore it will seme wonderfull it may bee vnto some that the custome of disputing touching diuine matters is retained in these Churches and Schooles which are reformed acording to the pure word of God For to dispute of euery matter will some say is blame-worthie neither can it be lawfull to call euery thing into question but only such matters as being doubtfull and vncertaine in their own nature may be argued one boath sides according as the opinions and iudgements of men do vary and disagree of which sorte there are many thinges in Philosophie which do so moue the mindes of men with a kinde of probability that it may be iustly doubted whether the things be as they seeme or no. But Diuinitie is grounded vpon such a sure and certain foundation that there is no place left therein vnto doubting and questioning For he himselfe spake that is not PYTHAGORAS but IEHOVA by his Prophets and Apostles in his word written by them teaching therein the onely truth of those matters which neither eie hath seene eare hath heard nor euer enterd into the harte of man and which they whome God loueth and who loue him againe do obtaine of the mercifull Lord not by reasoning but by beleeuing and leading an holy life This reason hath so preuailed that many godly graue men haue either from their hartes as beeing of this iudgement or for some other cause abstained from this course of disputing touching diuine matters For godlines say they is to bee taught and learned according vnto the plaine and simple maner of Fishermen and not by the subtilties of ARISTOTLE and that doubting of the ACADEMICKES who as AVGVSTINE saith hold that men are to bee without all hope of finding the truth beeing an opinion that maketh men wauering and changeable ready to holde any thing and to beare any face and countenance is to be vtterly remoued from the Church wherunto you may adde as the Apostle admonisheth vs that we take heed lest any man spoil vs by philosophy neither indeed can it be denied but that in the very first beginning of the Church there was a very sore blowe giuen vnto religion by those who being swollen vppe by the pride of humaine reasonings would rather submit Christ vnto their iudgements then themselues vnto his maiestie So that TERTVLLIAN long since iustlie named the Philosophers to be the Patriarches of haeresies Now in the ages following that wound was not onely not healed but made greater and grieuouser by those who mingling the Schoole Philosophy with Diuinitie did make the Ladie and Mistres to bee at the commandement of the seruant and handmaide For the craft of Sathan was such that whilest those who being otherwise good men did endeuour by the light of disputation to cleare the truth against errors they themselues falling into far greater darknes drewe others after them For why should wee not so account of those questionarie maisters as they call them Whereunto if vnto any other that which AVGVSTINE allegoricallie spake out of the eight Psalme concerning curious men may be most fitlie applied The most earnest and obstinat studie saith he of all curious men who seeke vaine and transitorie thinges is like vnto the fishe that walke through the pathes of the Sea the which pathes doe as soone vanish away and decay as the water cōmeth againe together after it hath giuen place to any that passe or swimme thorough it Thus far AVGVSTINE For what is more curious and more intricate or brier like then so many not so sound as subtil questions diuisions distinctions and solutions of these men whoe stand gnawing vpon the bones of argumentes as TERTVLLIAN saith Verely that which is set downe in the Fables touching IXION rauishing the cloude in stead of IVNO whence the CENTAVRES were begotten who killed one another may be verie aptlie applied vnto these men For the bare shadow in steed of the solide truth being taken holde vpon and apprehended by them hath altogether drunke vp and consumed the iuyce and moisture of godlines so that there remaineth nothing for them but the dry and wythered barke and it hath brought forth so many controuersies and diuersities of opinions which teach and learne nothing els but brawles and partes taking that to recall so many mindes and contrarie iudgements that deadlie gore one another vnto concord and the right rule of reason concord and reason it selfe cannot suffice and bee able For as NAZIANZEN sayeth when as hauing once left faith we pretend the force and the abilitie of disputation wee do nothing els thereby but blot out the authoritie of the Spirit by questionings By the which vnsuccessiue and lamentable issue wee are earnestly admonished to betake our selues from their traine who vse over narrowlie and curiouslie to sift matters vnto the assemblie of those that are godlie and profitable hearers But yet this was the falt of these men who in diuinitie obserued not that rule That nothing shoulde bee too much which is exceeding profitable in ciuil affaires For it followeth not because they were over curious which is not to bee commended that therefore carefull diligence shoulde bee disliked or sluggishnes and securitie thought praise worthie But holie things as they are to be dealt in with great iudgment so they are to be handled with greater pietie for this latter is as it wer the soule the former being as the eie of diuinitie The orations of the Prophets the sermons of Christe the writings of the Apostles and especiallie the Epistles of PAVL do containe most sharp and graue disputations which can in no wise bee aptlie discussed but by the vse of reasoning Our Sauiour Christ him selfe disputed with the Doctors Pharisies Sadduces c. The same did PAVL with the Iewes with the Philosophers with the brethren The Fathers also disputed IRINEVS against the GNOSTICKES TERTVLLIAN against the MARCIONITES ATHANASIVS against the ARRIANES NAZIANZEN CYRIL THEODORET HILLARIE AVGVSTINE and many others almost against innumerable haeresies but so as their disputations wer not a bare exercise or a setting forth for a

the Bible be translated into the mother tongue of all Christian people Therefore wee doe also condemne the said Papists who will not allow of such translations 13 This same word of God ought to be faithfully and sincearlie expounded vnto the people by euerie Pastour and out of the same are exhortations consolations and reprehensions to be drawne whence also the gainsayer is to be conuinced and put to silence 14 This worde of GOD is said to haue life in it not that this life is placed in the letters syllables or wordes for they are to be counted witches and enchanters who attribute anie deuine power vnto the letters and woordes themselues but because it is an instrument whereby God doth make knowne vnto vs that which he will haue vs to vnderstand for our saluation 15 To conclude this is an absolute perpetuall and necessarie note of the Church namely that the purity of doctrine be maintained therin and that the pillar ground of the truth be in the same Defended by IOHN GIGORDVS Baeterrenensis PRINCIPLES CONCERNING TRADITIONS LIII 1 HAuing last of al disputed concerning the written Worde of God this present Treatise is to bee touching Traditions which some call by the name of vnwritten word and doctrine 2 Those which the Greek cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are commonly called Traditions amongst the Latines which they affirme not to bee contained in writing but to haue beene conueied by word of mouth as it were from hand to hand deliuered from one to an other 3 Now there are two sorts of Traditions mentioned in the Scriptures whereof some are commendable as proceding from the Spirit of God of which sort are those which are mentioned to haue beene receaued from Christ his Apostles others were inuented by the wit of man as those which Christ calleth the Traditions of the Fathers and the commandements and doctrines of men 4 The former of these were not at the first as being in the infancy of the church committed to writing but now since that time that they haue beene put into the writings of the Apostles they are not to be taken as vnwritten but to haue credit amongst all as being the verie written word of God 5 Of these there are two sorts for some do appertaine vnto the record of the hystorie and the things that were done as that which LVKE speaketh cap. 1. 2. of the things that were done by Christ some do appertaine vnto doctrine and that in a twofold difference 6 For some were concerning the Doctrine it selfe as those things touching the Lords Supper which PAVL affirmeth to haue deliuered as he receiued them of the Lord Some are concerning the rites and the good order of the Church as that touching the blood of thinges that were strangled the couering of womens heads that men should not bee couered in the time of praier and such like 7 Those thinges which are concerning the substaunce of doctrine are to be perpetually obserued in the Church but as for the things which apertain to outward rites they in consideration of diuers circumstāces as of time place person may bee chaunged yet so as regard be alwaies had which must be generally obserued in al indifferent things vnto that which maketh most for the glorie of God the aedification of the Church 8 As touching other traditions which haue risen from the bare will of man though they haue neuer so glorious a shewe of antiquitie holines and wisedome yet if they agree not with Gods word they are to be accounted for no better then will-worship and so they are to be vtterlie cast out with all other superstitions that are either directlie or indirectlie against Gods word Of this sort are the obseruations of the difference of meat garments daies praier for the dead invocation of Saints departed Mouckery single life and a thousand such like either foolish or impious toyes wherewith Christians are now much more burthened then the Iewes were in times past with their Ceremonies 9 For in the worshippe of God this hath bene is and shall be the onely rule Whatsoeuer is without faith is sin and that faith dependeth not vpon the inuentions of men but vpon the hearing of Gods worde and that there can be no obedience where there is no commandement 10 And seeing the minde of the Lord is onely knowen vnto himselfe it belongeth not vnto man to set downe what is acceptable or what is odious in his sight but vnto God onely who hath therefore taught vs how hee will be worshipped and would not leaue that point to our choise 11 The word of God furthermore is euery way perfect and thervnto nothing is to be added or detracted for it is able to make the man of God absolute Wherefore we do constantly affirme that we are bound onely to cleaue vnto it rightly vnderstoode and that wee must not depart one jote from the same The vnderstanding of it is to be drawen from the analogie of faith and the conferences of other places of Scripture 12 We hould that it is lawfull neither for counsellors nor Bishops nor for anie man to impose lawes vppon the consciences of men which onelie belongeth to the alone Bishop of our soules and our Law-giuer Christ or vnto the Apostles hauing his commaundement For although true Pastors and Doctors of the Church haue beene and are in the place of the Apostles yet haue not they the same commission that the Apostles had For the Apostles being immediatlie inspired by the spirite of God could not erre and we are bound in euerie point to beleeue them But as for Pastors and Teachers they may such is mans weakenesse oftentimes slipp and therefore they are onelie to be followed so farre as they followe Christ and his Apostles Wee condemne therefore the olde Pharisies and those which haue followed them as the Iewes who haue coined vnto vs their CABALA and manie other dotages of their TALMVD the Papists and all other false Christians who haue polluted the seruice of God with their own dreames and inuentions and as it is written ISAY 29. MAT. 15. doe worship God in vaine in teaching mens traditions Defended by IOHN RVE of CADOMA in Normandie PRINCIPLES CONCERNING COVNCELS AND FATHERS LIIII 1 VVE haue shewed in the former treatise what the authoritie of Traditions can be it followeth that wee entreat of those thinges which appertaine vnto the confirmation of them wherefore wee will first of all deale with counsels next with Fathers 2 Seeing all things in the Church of God ought to be done orderlie and that the Church is gathered out of all people and nations the parts as it were of the Catholicke or vniuersal church were not without cause deuided which parts we call particular churches 3 Whereas this diuision was by little and little framed according to the example of the Prouinces and Diocesses or seuerall jurisdictions of the Romaine Empire as both the thing it selfe and also the very names doe shew it

15 Vnbrideled contumacie is almost the most hainous sinne against the Church whether it bee that hee who is called refuseth to appeare or that beeing lawfullie admonished and conuicted he denie to confesse his fault as it deserueth 16 After the lawfull triall of the cause both the whole fact togeather with the circumstances are carefullie to bee considered and also great regarde is to bee had of the sinner himselfe brieflie all things are to bee referred vnto this end namelie that regard be had both to the cōscience of the sinner and also to the aedification of the Church in preuenting offences 17 For the end of these Censures is of two sorts the one that a timelie and a conuenient remedie may bee applied to the sinner who is neither to bee left in his sinne nor swallowed vp with heauinesse The other ende is both that the Church may bee purged from offences and infected by no contagion and also that euerie man may bee instructed and taught by the example of others 18 There is also a difference to bee made betweene those who doe confesse their faultes and those who doe professe their repentaunce least that a fained confession bee rashlie beleeued or that whilst some one is borne with by vntimelie le●itie a sufficient care should not bee had for the publick aedification of the Church as the example shewed by the Lorde himselfe vpon MARIE MOSES sister dooth declare Touching which point a perpetuall rule neither can nor ought to bee set downe by reason of the varietie and diuersitie of the circumstances Wherefore with reuerence of the Fathers bee it spoken wee doe not allowe of the too great seueritie of manie of the auncient Cannons in appointing the space of repentance from the which necessitie compelled them to depart by bringing in their indulgences 19 The sortes of these Ecclesiasticall Censures are Admonition Suspension from the Supper of the Lord which they call the lesser Excommunication publick Excommunication vnto the time that repentance bee testified as it is manifest that the Hebrewes also had a three-folde Excommunication Yet as touching perpetuall ANATHEMA or Excommunication to death the Fathers of the soundest judgement justlie disliked the same 20 We are to abstain from the companie of those that are publicklie excommunicated to the end as the Apostle witnesseth that they may be ashamed yet so as we are to performe towards them all those things which appertain to admonish them of their dutie and to call them to the right way 21 This Excommunication is altogeather a spirituall chastisment and dooth directlie belong vnto the amendement of the conscience Wherefore they are ouerthrowne both by the word of God by the testimonies of the whole Ecclesiastical storie who do attribute the authoritie of the Eldership in binding and loosing vnto the Magistrate though Christian much more they who leaue no place vnto those Ecclesiasticall judgements where there is a Christian Magistrate seeing on the contrarie side they can be no where more practised than vnder his wings whē as his authoritie who is the maintainer and defender of this whole diuine ordinaunce is vsed against the disobedient neither was there anie other course taken in the auncient Church euen vnder the most religious Emperours They doe also greeuouslie erre who as it is vsuall amongst the Papists drawe meere Ciuill causes vnto this Ecclesiasticall Court. For Christ did not onelie distinguish but also most manifestlie seuer the office of the Magistrat from the ecclesiastical functions although he hath commanded all those who execute the Ecclesiasticall functions aswel as al the rest of the subjects to submit them selues vnto the power of the Magistrates in those thinges which are properlie belonging to his office And againe hee will haue Kings and Emperours themselues to be subject vnto the authoritie of the Ecclesiasticall Ministerie and to the commandement of his word Nowe of this diuine order wee do acknowledge that the Magistrats are ordained the maintainers and defenders 22 The contract of Mariage seeing in part it is manifest and properlie diuine namelie in the consideration of the verie bond and couenaunt of the mariage and in part meerelie Ciuill as far as it belongeth vnto the common soeietie of men in that diuers ciuil conditions belonging to the things of this life are adjoyned thervnto wherefore Matrimonial controuersies are in some sort to be referred vnto the determination of the Eldership as shall bee spoken more fullie God willing in the proper place thereof 23 They who haue authoritie to binde the sinner the cause beeing lawfullie tried haue also authoritie to loose and to restore him to the Church when hee hath approoued his repentance 24 This confession that is this profession of repentāce whether it be done before the Eldership or publickly in the congregation of the Church is to go before his absolution and reconciliation with the church in such sort as the neglecting hereof is to be takē for vndoubted contumacie They are therefore deceaued who thinke that those who are bound in the Consistorie of the Eldership are to be left vnto their owne judgement and triall And they offend no lesse who as they haue abolished the Eldership so also haue they cōmanded this confession which is onelie proper vnto those that are tied by the judgement of the Eldership as a law common to al Christians and haue turned it vnto auricular confession which is to bee done eyther vnto the Masse-priest or vnto the Confessor as they commonlie call him 25 Seeing this confession though most acceptable vnto God is not therefore ordained that it should bee a satisfaction for sinne in the presence of God but onelie that the Church may be assured of the repentance and restoring of the sinner it is onelie thus farre necessarie as he who hath not performed the same before his death the fault not beeing his is yet justlie accounted as absolued if he hath repented in his hart Detestable therefore is their opinion who will haue the punishment which they call Satisfactorie the Canons tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meritorious satisfactory in the presence of God and vnder that pretence haue for the most part made that purgatorie fire of theirs and brought into the Church their Indulgences which they sell for money being so manie blasphemies against that one oblation of the Sonne of God 26 The Eldership dooth properlie neither binde nor loose for this is the proper right of Christ alone but it doth onelie apply the word of God after the lawfull triall of the cause vnto the sinner either for his retaining or releasing vpon earth and it pronounceth vpon earth in the name of God and of Iesus Christ that either contumacie had bound or repentāce had loosed the conscience of the sinner before the Lord in heauē neither is it to be doubted but that which is thus done vpō earth is ratified in heauen Friuolous therefore is that objection of some who to the end they might

and knowen onely vnto God which we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His vnchangeable purpose or els as farre as he is made known vnto men either by commanding or forbidding in the deuine scriptures and speciallie in his lawe or otherwise by permitting and working in the creatures 4 For although the essence of God and therefore also his wil be most simple yet we deny not the same to be manifold both in respect of the things which and of the maner howe it willeth those things to be 5 But looke howe that vnchaungeable decree of his is such as it cannot but be done will we nill wee euen so that wil of his which the Morall law doth lay open is not alwaies fulfilled for the reprobate doe purposely repugne the same and the elect by reason of the corruption of their nature which with griefe they acknowledge cannot fullie obey it 6 Further seing there is nothing either greater or higher then God wee account it vnlawfull to seeke any cause of his will either out of him or aboue him and so we holde his goodnes to bee the cause of all thinges that hee will haue done Wherevpon we doe justlie condemne the olde PELLAGIANS and the halfe PELLAGIANS of our age to wit the Papists who bable that God was moued to decree what should be the end of reasonable creatures by the foreknowledge he had either of their faith or of their workes 7 Those things which God willeth concerning himselfe he cannot but will them but as for such things as he willeth concerning others them he willeth freelie yet so as some of them doe necessarilie come to passe and worke others as it falleth out of their own accord And seeing it is the cause of all thinges wee beleeue that both good and euill doe come to passe at the appointment thereof in such sort as whereas God is most good so his will is most vpright and the rule of all justice so as it can not command any thing that is euill Now although in Christ God and man there be a double will his diuine will is yet so immutable as it cannot will any new thing but whatsoeuer it willeth the same it willed from aeternitie neither dooth it repent him of any thing hee hath done seeing he is God indeed and from all aeternitie Defended by FRANCIS BYF●ETIVS of Langres THE NINTH SORT OF PRINCIPLES CONCERNING THE GOODNES FAVOR LOVE AND MERCIE OF GOD. THe goodnes of God we call that essentiall proprietie of his whereby hee is good in himselfe and bountifull towards all his creatures 2 God is so exceedinglie good that from him can proceed nothing but good Whence it is that euill is directlie repugnant vnto his nature much lesse can he be thought to be the authour of euil 3 And although a proofe of Gods goodnes bee powred vpon euery creature general and perticular yet he doth not in the same measure communicate the same vnto al of them 4 Now whereas this goodnes turneth vnto the distruction of the wicked the fault is their owne and that because they do either not imbrace the same with a sure confidence or els doe contemptuouslie refuse it 5 The word Grace or Fauor which is taken in diuerse sens doth in this place signify the free fauor of God which is only peculiar vnto 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 vphold the same which otherwise would fall to decay of it selfe vnlesse that supplying grace did make the first grace to be of efficacie and force 6 This grace is neither from nature as the PELLAGIANES did falsly judge neither yet is it any habit infused in vs neither doth it become ours by any other means then as farre as we apprehend the same by true fayth in Christ This ground being layed wee affirme that grace and merits of worke can in no wise stand together 7 The loue that is in God is no passion arising of some good that it aprehendeth but it is the verie simple essence of God who is graciously affected towardes his creatures and blesseth them as he thinketh good 8 But the cause of that loue of his is not in the creatures as though they were such as could allure God to loue them but it is rather in God who of himself is good and powreth goodnes vpon his creatures 9 In like sort God is called mercifull not because hee is subject vnto any perturbation but in asmuch as hee repelleth misery from those whome he loueth And although amongst men mercie seemeth to be opposed vnto judgement as a thing that can not stand with it yet in God these two doe verie well agree seeing mercy is not contrary vnto judgement but justice being as it were subdued by mercie doeth in respect of vs seeme to giue place vnto mercie Defended by DOMINICVS BAYDIVS a flemming THE SECOND SORT OF PRINCIPLES CONCERNING GODS PROVIDENCE I GOds prouidence wee make to bee that aeternal way and manner whereby God doth conserue gouerne and direct vnto their certaine endes the thinges which hee hath wonderfully created So that the said prouidence vncessantly working by a perpetuall and an immutable disposition and administration of all thinges neither fainting nor wearying and beeing of it selfe immutable doth mooue all things that haue being II For God doth so respect al creatures in generall as he doth prouide for them al in special euen vnto the meanest particular which he careth for cherisheth and gouerneth euery where laying before vs in them his wisedome goodnes and power So that all thinges both in heauen and earth are so brought to passe at his appointment as he alwaies doth applie his hand vnto them vntill that which he hath most wisely purposed be most powerfully finished III As he alone doth ordaine all things so he alone doth worke all things though not alwaies without second causes which hee so vseth as hee doeth not idlie impose vpon them the burthen of effecting that which he hath once decreed as many thinges are doone in the names of Kings and Princes and said to bee wrought at their commandement which yet because they are doone by other officers they skant knowe either how or by what meanes they are brought to passe but doth vncessauntlie without any discontinuance worke bring to passe by a determinate appointment vnto their right ends al things euen the least matters doing justlie euen when he vseth most euill instruments to be short he continuallie worketh all in all things 1 Wherefore we do condemne all vngodlie Epicures who dreame of a certaine idle and daintie GOD that neither regardeth his owne nor yet other mens affaires who also thinke that all thinges are turned and rolled by the blind power of Fortune and doe account the aeternall punishments of the wicked and those blessed ioyes afrer this miserable life for no better then toyes and fables 2 Wee detest those Sacrilegious men

his own flock which he ouerseeth as the rest of them doe theirs amongst whome hee which seemeth to bee most meete to moderate the whole number of the brethren is chosen to be ouer them not in regarde of anie degree or preheminence but onelie for orders sake Mans wisdome as wee haue spoken in the Principles last going before brought this order which was onlie an order of place amongst them which were aequall into superiority and preheminence which preheminence notwithstāding was tied within the boūds of certain lawes least it should grow into plaine tyrannie 7 But this humain Bishoprick in the Romish coūterfeit Church not onlie vntying but breaking a sunder casting cleane away all these bonds grew into manifold tyrannie 8 Now howe far this false and counterfeit Bishopricke differeth both from that which was ordained by God and also frō the other of mans inuentiō which by steps was cōuaied into the Church these things following do shewe I In that some are promoted vnto this dignitie by a fained kinde of election with the chapters of Cannons as they call them haue wholie wrested vnto themselues Others treading and despising all Cannons and order doe come by the same through most shamefull and abhominable briberie II In that as the soldiers in times past deuided the garments of Christ beeing crucified so doe these false Bishops with their chapters openly without all shame deuide the goods of the poore amongst themselues III In that contrary vnto the manifest so often repeated prohibition of Christ hauing cast from them the dispensation of Gods mysteries they haue so farre intangled themselues with Ciuill gouernment affairs that some of them haue vsurped all kind of temporal gouernment fraudulentlie obtaining the same either by deceiuing Common-wealthes and Cities or by seducing as the Pharises did vnder colour of Religion the vnwarie and vncircumspect heirs to bequeath vnto them their possessions which neither the one could giue nor the other lawfully receiue Other of them doe beare rule ouer Princes and euen ouer Kings themselues IIII And what should hinder them to do this who stick not to beare rule ouer the verie soules and consciences of men and to abrogate the very expresse law of God as often as they thinke good V To bee short in that if it pleaseth them for fashions sake to performe any thing that seemeth to haue any affinitie with the office of a Bishoppe that must consist not in the dispensation of Gods word but partly in their disguised and masking Bishoplie apparell and crossing with the signe of the Crosse partlie in the defending of their superstitious and cursed Idolatrie as in anointing in vsing that ridiculous ceremonie of confirmation as they call it in the consecration of Temples and Altars in the wicked ordination of their sacrifices Brieflie it consisteth in the godlesse rites of their Idolatrous worship VI. And this forsooth is that true and vndoubted Apostolicall succession whereby the true Catholick Church may be discerned in deede from the false Touching Elders 9 By the ordinaunce of God which was carefullie obserued in the Church as long as the same was rightlie gouerned there were chosen others also called according to the custome of the Hebrues by the common name of ELDERS whome PAVLE doth also call Gouernours who being men of approued godlines were joined vnto the nomber of Bishops Pastors or Elders for these three are all one by whose common direction and authoritie sinners were admonished or brought vnder the Ecclesiasticall censures and by whome the meere Ecclesiasticall causes which had risen were decided and the ciuill contentions also as it is likelie before there were anie Christian Magistrate were according to the Apostolicall doctrine brotherlie friendlie taken vp without anie debating of the matter as it is vsuall in ciuill courts 10 This then was the Christian Presbyterie or Eldershippe But in the Romish false-Church they came in the place of the Elders that ought to haue attended vpon the worde whose especiall and principall calling is not to declare that Sacrifice of Christ nor as PAVLE commaundeth to teach to rebuke improue and exhort the people out of the Scriptures of God but whollie to ouerthrow the verie foundation of Christianitie by that horrible and blasphemous Sacrifice wherby they beare the world in hand that they in verie deede do offer Christ himself vnto his Father for the quicke and the deade to mocke God and men by their singings which are either ridiculous or patched together out of Gods word miserablie torne in peeces or els full of horrible impietie being also sung in mockery of the Church in a strange and for the most part a barbarous tongue to burne incense vnto Idols to administer Baptism which they pollute a thousand waies in a strāge tongue also that for money to change the holy Supper of the Lord into most detestable Idolatrie Brieflie not to feede the poore people but to flea them and pill them most vnnaturallie by exacting a continuall tribute both of the liuing and of the dead This I say is the charge this is the calling both of their Curates and of the rest whome they call beneficed men and also of their maisterlesse hounds who liuing by their dailie wages doe as hungrie Dogs smell out the kitchin of these fat mastiffes and hire out themselues to supply their roomes 11 Now as to the other Elders whome we said to bee especiallie called Gouerners they haue vtterlie abolished euen their names and haue placed in their steed the Officiall as they call him being the Bishops Vice-gerent the Promoter as they call him and brieflie the Procurators of that which they name their Ecclesiasticall Court wherein Ciuill causes for the most part are handled that with greater brablement and sturre than in any ciuill court beside and wherein the cause of matrimonie is decided not by Gods law but according vnto their rottē Canons briefly where all the lawes of God men are most impudentlie put to sale And therfore there is no holie Eldership or Presbyterie and no Elder in the false Romish Church saue only in name Concerning Deacons 12 It is cleare and out of controuersie vnto all those that are conuersant in the reading of the word and in the storie of the purer Church that the Deacons by the ordinaunce of the Apostles had the charge of the Church-goods wherein they were also subject vnto the ouersight of the Pastors But in the false Romish Church wherein they haue adjoined subdeacons vnto their Deacons what is it I pray you to be a Deacon Forsooth to be discerned from the Priest saying Masse by a coat without sleeues to stand answering the Priest at his right or at his left hande if the Masse be to be chanted or sung otherwise Deacons haue nothing to doe there when hee secretlie muttereth some things to himself to chaunt the Epistle as they call it and to reade a peece of the Gospell to reach the Cup or Chalice vnto

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