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-false-Church they came in the place of the Elders that ought to haue attended vpon the worde whose especiall and principall calling is not to declare that Sacrifice of Christ nor as PAVLE commaundeth to teach to rebuke improue and exhort the people out of the Scriptures of God but whollie to ouerthrow the verie foundation of Christianitie by that horrible and blasphemous Sacrifice wherby they beare the world in hand that they in verie deede do offer Christ himself vnto his Father for the quicke and the deade to mocke God and men by their singings which are either ridiculous or patched together out of Gods word miserablie torne in peeces or els full of horrible impietie being also sung in mockery of the Church in a strange and for the most part a barbarous tongue to burne incense vnto Idols to administer Baptism which they pollute a thousand waies in a strāge tongue also that for money to change the holy Supper of the Lord into most detestable Idolatrie Brieflie not to feede the poore people but to flea them and pill them most vnnaturallie by exacting a continuall tribute both of the liuing and of the dead This I say is the charge this is the calling both of their Curates and of the rest whome they call beneficed men and also of their maisterlesse hounds who liuing by their dailie wages doe as hungrie Dogs smell out the kitchin of these fat mastiffes and hire out themselues to supply their roomes 11 Now as to the other Elders whome we said to bee especiallie called Gouerners they haue vtterlie abolished euen their names and haue placed in their steed the Officiall as they call him being the Bishops Vice-gerent the Promoter as they call him and brieflie the Procurators of that which they name their Ecclesiasticall Court wherein Ciuill causes for the most part are handled that with greater brablement and sturre than in any ciuill court beside and wherein the cause of matrimonie is decided not by Gods law but according vnto their rottē Canons briefly where all the lawes of God men are most impudentlie put to sale And therfore there is no holie Eldership or Presbyterie and no Elder in the false Romish Church saue only in name Concerning Deacons 12 It is cleare and out of controuersie vnto all those that are conuersant in the reading of the word and in the storie of the purer Church that the Deacons by the ordinaunce of the Apostles had the charge of the Church-goods wherein they were also subject vnto the ouersight of the Pastors But in the false Romish Church wherein they haue adjoined subdeacons vnto their Deacons what is it I pray you to be a Deacon Forsooth to be discerned from the Priest saying Masse by a coat without sleeues to stand answering the Priest at his right or at his left hande if the Masse be to be chanted or sung otherwise Deacons haue nothing to doe there when hee secretlie muttereth some things to himself to chaunt the Epistle as they call it and to reade a peece of the Gospell to reach the Cup or Chalice vnto
the 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 coÌ„science of the sinner and also to the aedification of the Church in preuenting offences 17 For the end of these Censures is of two sorts the one that a timelie and a conuenient remedie may bee applied to the sinner who is neither to bee left in his sinne nor swallowed vp with heauinesse The other ende is both that the Church may bee purged from offences and infected by no contagion and also that euerie man may bee instructed and taught by the example of others 18 There is also a difference to bee made betweene those who doe confesse their faultes and those who doe professe their repentaunce least that a fained confession bee rashlie beleeued or that whilst some one is borne with by vntimelie leâ—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 wheÌ„ 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 repentaÌ„ce 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 takeÌ„ 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 coÌ„manded 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 repentaÌ„ce had loosed the conscience of the sinner before the Lord in heaueÌ„ neither is it to be doubted but that which is thus done vpoÌ„ earth is ratified in heauen Friuolous therefore is that objection of some who to the end they might
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
also who make a subalternall or second prouidēce that is do attribute vnto the true God a generall kinde of prouidence whereas they ascribe vnto Saints or false Gods a more speciall whence it came that blind gentilisme did fain certain lieftenāt Gods 3 Those also who faine a linking together of causes that there is a fatall destenie of things 4 Those that affirme heauenlie affaires to be gouerned by God and earthly things to be disposed by the vertue influence and constellations of the Stars 5 Those who make Gods prouidence to bee onely a bare knowledge of things for they deuide between God men whereas they will haue men and their affaires to bee guided by the power but not by the appointment of God IIII Now though nothing cā be done but by the decree of God which can neuer bee deceaued yet second causes do worke according vnto their own nature therfore although the minds the wils of al men do bend themselfs thither wheresoeuer the Lorde as it were the Ship-maister doth moue them yet is it our owne fault that we do euil and so the cause and the matter of our destruction is in our selues so that the authors of wickednes are vnexcuseable V Gods prouidence therefore being absent from nothing that is done but vprightlie gouerning ruling moouing and conuaying whereto it listeth the judgements wils endeuours enterprises and actions of all men both good and bad and further sending vppon vs by his most wise and iust counsaile though wee often cannot see it whatsoeuer befalleth vs in this life bee they prosperitie or aduersitie can by no meanes bee frustrated of the effectes which it hath purposed Defended by IOHN CORNELIVS of prouence in France THE ELEVENTH SORT OF PRINCIPLES CONCERNING GODS ETERNALL PREDESTINATION NOW THAT WE HAVE SPOKEN OF GODS Prouidence it followeth that we deale of Praedestination 1 FIrst in generall Praedestination is that aeternal and immouable decree of GOD whereby as it pleased his Majestie he hath decreed all things both vniuersallie and particularlie and also doth effect them by the causes created in like sort appointed by him as he thoght good to the laying open of his owne glory 2 Secondlie applying this decree in speciall vnto mankind Wee call Praedestination that aeternall decree such as we haue alreadie spoken of whereby he hath immutably purposed from all aeternity by sauing some in his great mercie and by damning others in his most just seueritie to manifest himselfe what he is indeed by his effects namely that he is most mercifull and most just 3 Among those second causes as farre as they concern mankind whom properlie this discourse respecteth we are to consider two vz. the vnderstanding and the will as the spring of the actions of men 4 It behooued God being in time to execute the purpose of this aeternall Praedestination otherwise hee should bee the authour of sinne which cannot be to create man good that is such as both the judgement of his vnderstanding could well and vprightlie see into the things laid before him and vprightly judge of them and also the desire of his will should be just and euery way euen 5 It behoued also that this man should be indued with a free and a voluntarie power to mooue himselfe to the end that this power should be a forcible and a selfe-moouing beginning of the actions of man 6 It behooued this man also to haue abilitie if hee wold to fall from this vprightnes and goodnes that a way might be opened both vnto the mercie and the justice of God 7 It is so far then that God bereaued our first Parents of the liberty of humaine will the voluntarie inclination to be caried both waies that on the other side he made no alteration in the same Otherwise as God was the Author so he might be accounted the destroyer thereof 8 For the aeternall purpose of God doth impose no other necessity vpon the euents which he hath determined then such as hee will haue second causes to be mooued according vnto their owne nature whence it followeth that it doth not take away the contingencie or voluntarines of mans will as shall be discussed more fullie God willing in the discourse concerning the nature of man 9 Those two therefore who were the first of all mankind althogh in regard of that which was to come to pas they fell not without the vnchaungeable appointment of God yet in respect of the cause inhaerent in them and the proper beginning of their actions they fell contingentlie not by constraint but willinglie and altogeather by a voluntarie inward motion both in respect of the vnderstanding who blinded and of the will who depraued it selfe 10 Therfore we do retaine these Scholasticall distinctions of necessitie and compulsion of naturall and voluntarie of absolute and conditionall of enforced and ensuing necessitie as true and profitable 11 This fall brought with it that which was conuaied vnto all men as GOD had threatned to wit the bondage of darknes in the whole mind of rebellion against God in the whole will of man 12 And althogh the liberty of making choise between good and euill but not betweene euill and euill be nowe altogeather lost yet there remaine still both in the vnderstanding and also in the will though seruaunts vnto sinne certaine voluntarie motions 13 Out of this bondage God who is bound vnto no man doth when he thinketh good call enlighten those whome according vnto his aeternall fore-appointed election in Christ it pleased him of his meere mercie to chuse and hauing bestowed faith vppon them and regenerated them hee freelie iustifieth them in the same Christ meaning one day to lay open in them being glorified the great glorie of his great and vnspeakeable mercie 14 We doe condemne therefore all those who appoint the foresight and foreknowledge either of faith or works as a praeexistent or foregoing cause of election which was fore-ordained from aeternitie neither do we teach that anie man was elected because he should either beleeue or doe well but contrariwise that they therefore are indued with faith who doe beleeue and that they labour to doe well who are carefull of good workes because that God of his meere free goodnes did appoint them vnto saluation and therfore to haue faith in Christ and the true fruits of faith 15 The certaintie of this Election is not to bee fetched from that aeternall decree known onelie vnto God nor yet from a generall calling but from the gifts inhaerent in vs and the effects proper vnto the elect that is from the good motions of the vnderstanding and the will we must fetch the gift of true regeneration peculiar onely vnto the elect and from Regeneration we must gather that vnrepentant gift of imputed righteousnes From hence againe by our effectual calling we must arise to the full assurance of faith and the testimony of the Spirit of adoption in vs and from thence last of all
vtterly denied that there were anie angels And ORIGEN likewise who with PLATO affirmed that those spirituall minds as often as they offended were fallen and thrust into bodies APELLES the heretick also who said that the bodies which the Angels tooke vpon them were neuer created and LACTANTIVS FIRMIANVS who dreamed that Angels were not presentlie at the beginning of the world appointed to guide and protect man In summe wee condemne all those who either make them coaeternall with God or attribute vnto them the worke of the Creation as did SIMON MAGVS CERINTHVS SATVRNINIVS and CARPOCRATES Defended by IOHN IAMES COLER of Tigurine PRINCIPLES CONCERNING MAN XII 1 SEing that man is the most excellent of all the visible workes of God for whose cause next vnto Gods all other things were created we holde it a matter belonging vnto a Diuine to entreat of the nature of Man 2 Man is neither the bodie nor the soule seuerallie considered but composed of both that is of soule and bodie joined together by a most straight and most louing band 3 The truth of Gods worde doeth witnes that there was but one man created at the first who was to bee the originall of all other men And so all those that proceded from him should be tyed together by a common bond of blood Wee doe then reject the opinion of such Philosophers as haue denied one certaine man to haue had his beginning first of all other 4 The bodie of that first man was formed by God of the dust of the earth that is as wee interprete it of the foure elements that it should not be a graue of the soule as PLATO thought but a most excellent and a most meete instrument to performe the faculties of the minde 5 Now in respect that this bodie was made of qualities repugnant one to the other it was mortall in the first creation of it for repugnancie or discord is the authour of dissolution yet by the appointment of God it was made immortall that it should be the habitation of the immortall soule but after the entrance of sinne into the worlde it returned vnto the former necessitie of mortality The PELAGIANS therefore do erre in holding that the bodies of men were naturallie subject vnto death and in attributing the cause of death to be onely the discord of the contrary qualities Other points that belong vnto the frame and beautie of mans body we leaue to be discussed by naturall Philosophers and phisitians As also manie things that they teach concerning the powers of the soule becaus we think it meet that we containe our selues within the bonds of diuinitie And now we will speak of the essence of the soule 6 The essence of the soule can scarce be knowne for it is not to bee perceaued by the instrument of any the senses of our bodies yet by the faculties and operations of it it doth in a sort open it selfe vnto vs. And therefore it is vsuallie described and pointed out after this plaine maner 7 The soule of man is an essence created according vnto the image of God infused into the bodie that man cōsisting both of bodie and soule should be capable to know and glorifie God 8 The soule of man is properlie trulie called a soule for that facultie which is in beasts and plants is by reason of the scarcity of words so called of the Latines For seeing the same doth not subsist of it self that it is nothing els but a power arysing out of the properties of the matter forme it scant retaineth the name of a being much lesse deserueth to be called a soule 9 The soule of man is of a spirituall and not of a bodily nature subsisting by it selfe not vnaduisedlie made of moates not a fire or anie other of the foure elementes or yet anie thing compact of the elementes not any number not an harmony not any facultie brought forth out of the matter brieflie not anie part cut as it were out of the Deitie but wiselie created of nothing after a manner vnknowne vnto vs by God who woorketh most freely 10 Now although it hath a beginning yet doeth it remain immortal not onlie because of it owne substance it is vncompounded and voide of al contrarieties and bodilie accidents but especiallie in asmuch as it is so created of God that of it selfe it can liue exist and continue for euer And it doth rather afforde life vnto the bodie than deriue it from the same The which wee doe beleeue in asmuch as it is proued vnto vs by the most sure testimonies of the holy scriptures rather then because it is demonstrated by philosophicall reasons Wee condemne therefore the MANICHAEES GNOSTICKES and PRISCILLIANISTS who haue said that the soule was of a double nature whereof the one was from a good beginning vz. a good God The other from an euill The SELEVCIANES HERMINIANES PROCLIANES who held that the soule was not made by God but by Angels The LVCIFERIANES and TERTVLLIANISTS who were of opinion that it was a bodilie substance and such as could fall off or be shelled from the bodie and remooue from one bodie to an other The ARABIANES and the NAZARITES who thought it mortall the ORIGENISTS who judged that all soules shoulde aeternallye liue in heauen and the APOLLINARISTS whose opinion was that one soule was begotten of another 11 Neither is the soule of the same nature and sort that the Angels are as ORIGEN thought who made onlie an accidentall and not a substantiall difference between Angels and the soules of men Now that essentiall difference although it cannot be easilie knowne is yet in some sort perceaued by this adjunct vz. that Angels can not be ordinarilie joined vnto bodies wheras the soules may Now the soule is also not onelie the first mouer of the bodie but euen the verie cheef and especiall forme of a man whereby first of all and of it selfe A man is that which hee is and for whose cause the bodie is so framed as it is to the ende that a most honorable lodging should be prepared for a most honorable ghuest 12 The soules of all men are not one as THEMISTIVS and the followers of AVERROIS thought but of euerie particuler man there is a perticular soule which can as naked and bare formes consist and remaine when they are seuered from the bodie as in deed they do for a time when as they being out of the bodie do expect the aeternall and indissoluble conjunction that they are to haue with the same 13 And seing that the form of euerie thing doth not onlie make vp the whole but also euery part thereof and no part can effect the office thereof except the forme bee present and seeing when the same departeth it ceaseth from doing wee do defend that common opinion out of AVGVSTINE vz. that the soule is whollie in the whole and whollie in euery part Although there be this diuersitie of the being of it in the whole and in the
vnto the eie as the brasen Serpent was the figure of Christ and the shape of the two Cherubins that sat vpon the holy Arke resembled the Majestie of God attended vpon by his Angels 12 These examples doe nothing auaile them who by this pretence doe defend that Images may be tolerated in the Churches of Christians For the figure of the Serppēt was not placed in the Tabernacle neither was it made to the end it should be preserued much lesse that it should be anie wise worshipped and it was afterward justlie broken in peeces and the Cherubins together with the Ark it selfe were so placed as they were not be seen by those that came into the Tabernacle 13 There is also an Historicall vse of them whereby profitable stories drawen either out of the Scriptures or out of other writers may be laid before vs the which notwithstanding how dangerous they are to bee set vp in the places appointed for the vse of Religion both the practise of the auntient purer Churches and also the admonitions of the writers of those times doe witnes and euen experience doth teach vs. 14 No man also of any sound judgement douteth but that some paintings and caruings may bee vsed for ornaments sake and euen in the places appointed for the exercises of Religion so that they be such as it may appeare that no opinion of any religious worshipp may any waies arise thereof Of which sort there were not a fewe in the workmanship of the Temple and that among the verie holie vessels themselues 15 They are also profitable to come to the knowledge of the nature of manie things as are the pictures of beasts Trees Cities and Countries and that in such sort as somtimes they are necessarilie required in the deciding of controuersies in ciuill judgement 16 The strength of God opposed vnto the vanitie of Idols is mencioned a I Iehoua thy God the strong God am jelous in this commaundement against those who attribute vnto them some abilitye aboue the power of men either to hurt or to helpe 17 God indeede is subject vnto no passions or affection He notwithstanding doth here compare himselfe vnto a jealous Husband that to the end we may know that hee will haue vs to bee wholie consecrated vnto himselfe and that he can in no wise abide that any besides himself shuld be partakers of our loue 18 The Sonne indeed shal not beare the iniquity of the Father but the same soule that sinneth shall die Notwithstanding sinne is so odious in the sight of God that it is not a matter vnbeseeming his justice to depriue the seed of the wicked of his grace the light of the truth and all meanes of saluation Yet can no man complaine seeing all men are guiltie of the curse 19 The Children of the wicked then are depriued of the blessing of God because the Lord doth take the occasion therof from the sinnes of their wicked Parents whose waies the Children do tread and whose proper sins therefore do deserue temporal and aeternall punishment 20 God doth loue righteousnes in such sort as he doth blesse not onelie the Fathers themselues that are carefull of righteousnes but euen their posterity also and that either by prospering their affaires in respect of the thinges of this life or by rewarding them with aeternall life 21 Yet is it an euill conclusion which some doe make to gather merite from the rewarde which God promiseth vnto the obseruers of his law For God doth not say here that he will be faithfull and just but that he will be mercifull towards them 22 It maketh nothing against these things that sometimes the Children of the wicked become carefull of well-doing and contrariwise that the seede of the Godlie doe degenerate because thet Law-giuer ment not heere to set down an inuiolable rule which might degenerate from his Election 23 Now whereas God doth assigne foure generations vnto his wrath and doth streatch his mercie vnto a thousand it is an argument that of his owne nature he is more bent to shew mercy then vnto seueritie 24 This threatning and also this promise doth indeed appertaine vnto the rest of the Commaundements but it was especiallie annexed vnto this second that thereby wee may know how greatlie God detesteth Idolatrie amongst all other sinnes Defended by IOHN VALLETONVS Albenatiensis Occitanus PRINCIPLES VPON THE THIRD COMMAVNDEMENT OF GODS LAVVE XXXI 1 THe end and the scoape of this third commandement is to shew what reuerence is due vnto God in the conuersation of mans societie the which wee are bound to referre vnto the glorie of God as vnto the chiefest end thereof 2 Now this is set downe by the contraries for the contrarie of that which is forbidden is heere commaunded 3 And it seemed to be more meet that this commaundement should bee vttered rather in the forme of forbidding then commanding bicause that is not alwaies necessarie to bee doone which is heere commanded in speciall whereas that which is here forbidden is alwaies vnlawful 4 The name of God here spoken of is not to be restrained to some one certaine title or syllable but it comprehendeth whatsoeuer may bee spoken concerning God or doth belong vnto his knowledge and glorie 5 In summe therefore we are commanded in this precept by setting downe the part for the whole in all our walking in this life to haue the glorie of God before our eies and therefore heere is forbidden whatsoeuer either directlie or indirectlie either vnwittinglie or purposely redoundeth vnto his dishonor 6 To take the name of GOD is to make mention of his name the which thing the Lorde forbidding to bee done rashly or for a matter of smal value or vnreuerently he dooth much more condemne whatsoeuer is a greater offence then rashnes or want of reuerence 7 All abuse therefore of Gods word in the delusion of witcheries and enchauntments and such like sinnes are especially condemned in this commaundement as thinges most execrable 8 Now the especiall thing forbidden in this commandement is euerie abuse of an oath 9 We make an oath to be an inuocation of God both as a witnes and as a reuenger wherein that it may be lawfull there are three things required to wit truth justice and judgement 10 Trueth chargeth vs that whatsoeuer is affirmed or denied by an oath it be certainly trulie affirmed or denied and brieflie whatsoeuer wee promise be without all deceit vprightly promised 11 Iustice commandeth first that that be just which is promised that is that it bee agreeable vnto the reuealed will of God Secondlie that the cause of the oath bee just 12 Iudgement requireth that an oath be demaunded and yeelded with great circumspection and that a precise consideration be had both of the matter whereof the oath is taken and also of the person that sweareth 13 A just cause of an oath is either when the glorie of God is called in question and so the greatnes of the matter doth craue
cause made known before the Presbyterie not that anie satisfaction shoulde thereby be made vnto God as though the penaltie were satisfied but to the end that the pride of the sinner being beaten downe the Church might haue a sure testimonie of his repentance those punishments wee say haue the saide Papists changed with manifest impietie into certaine formes of penalties that partlie are full of superstition and partlie altogether blasphemous which also they teache to bee such a satisfaction of the penalty in the presence of God as deserueth remission of sinnes 15 Vnto this most foule delusion they joyne an other twofolde error to wit purgatorie and indulgences wheras indulgence was nothing els at the first but some mitigation of the seueritie of the Canons whereby vpon good grounds some fauour was shewed vnto those that had offended least they should haue bin swallowed vp with over much heauines Wee detest therefore that whole fable of purgatory as being an execrable impietie and meere contrarie vnto our free reconciliation by Christ 16 The lawe is properlie the object of repentance as the promises of the Gospell are of fayth Therfore to speake properlie Faith is the mother and not a parte of repentance 17 Yet if by repentance wee will vnderstand the whole change of man vnto better we acknowledge that fayth is a principall parte thereof whereby a man is changed from beeing an vnbeleeuer to be a beleeuer 18 Nowe we rightly gather by the former things that repentance is a meere gift of God and that it is ridiculouslie said to arise from our naturall free-will seeing by nature we are seruants vnto sinne 19 And seeing that the flesh doth in some sort remaine in vs two things doe followe thence first that continuall Repentance is required of vs as long as we are in this life Secondly that Repentaunce is acceptable vnto God not by any merrite thereof but onelie by his meere free mercie 20 We condemne the Nouatians who deny repentance vnto them that are once fallen 21 And the Annabaptists who dreame that they haue attained vnto a perfect degree of righteousnes in this life 22 And that ouer great seueritie of the Cannons who did exclude the Ministers of the Church after they had once made publicke repentance from al hope of being receaued againe Defended by DANIEL DOOLEGIANVS a Low-countrey man PRINCIPLES CONCERNING THE CONCEPTION OF IESVS CHRIST XLI SEING WE HAVE SVFFICIENTLY SPOken of the person and office of Christ and also of the Lawe which bringeth vs vnto Christ we thinke it meet now particularly to handle those things out of the Creed of the Apostles which Christ in the performance of his office hath done for vs beginning with his conception in the wombe of the Virgine 1 BY Conception wee vnderstande that which was made within the Virgin namely that in deed essentially she should beginne to beare in her wombe that Sonne of God which was true God and true man 2 Neither was that man formed any space of time before the person of the word was vnited vnto him but that Man began to bee at the one and the verie same moment that it was personallie assumed by the aeternall word 3 This humanity was and shal continue for euer a true and a perfect humaine nature in regard both of the bodie and soule beeing then made when as it was conceaued in the wombe of the Virgine and not before 4 That aeternall person also of the word or of the Sonn of God Coessentiall with the Father is the true person of the Sonne of God 5 In this conception which was a beginning in time of that personall vniting the one nature did not simplie assume the other but the person of the Sonne tooke vppon him the nature of man in that one particular man and did preferre it vnto the dignitie of the person of the Deitie Wherein notwithstanding doe remaine both the very natures also their proprieties wherby they are that which they are distinguished without anie confusion or separation 6 Whereas DAMASCEN then doth call the person of Christ wholie considered a compound person because hee is God and man his words are warily to be taken For the partes concurring togeather for the making of some third thing which of it selfe is not as the soule and the body in the making of a man doe of them selues exist before the third thing made of them is existent But in the person of Christ the Deitie of the worde doth not onely sustaine the consideration of the one nature but euen of the whole person attributing this vnto that man that hee doth subsist in the very Sonne of God and is not man alone of him selfe For otherwise there should be one person of the Son of God and another of the Sonne of man neither wherof could of him selfe be the Mediator 7 The parts furthermore that properlie make vpp the whole are compounded togeather But the Deity can admit no composition seeing it is most perfect and therefore in this conception it did preferre that man vnto the dignitie of the diuine person but so as nothing was added thereby vnto the worde but rather that that man did receiue this personall dignitie from the word whereby it is come to passe that as wee haue said he is exalted aboue the Angels the natures yet remaining 8 Therefore Christ was rightlie said by the Fathers to be greater then himselfe and lesser then himselfe 9 Nowe this assumed bodie was made out of the substaunce of the Virgin Marie according vnto the promises made by the Prophets in which respect he the very same who is the Sonne Coeternall and Coessentiall with the Father is trulie the Sonne of ADAM out of the stocke of ABRAHAM and DAVID Coessentiall also with his Mother 10 This conception the effect whereof was the personall vnion of the word and that man could not possiblie be wrought by the power of any Creature 11 Furthermore Christ is said in the beliefe according vnto the Scriptures to bee conceaued of the holie Ghost which is as the Angell GABRIEL doth expound the power of the most high and the third person in the Deitie 12 Yet cannot Christ bee said therefore to be the Son of the holy Ghost for in this conception the holy Ghost doth not sustaine the consideration of the Father who begate of his owne substance but of a cause forming the flesh out of a matter taken els-where 13 Yet is this Conception the worke of the whole Trinitie but distinctlie considered for the Father doth send his Son into this flesh the Sonne is conceaued in this flesh the holy Ghost dooth forme this flesh out of the substance of the Virgin 14 Although that that Virgine blessed aboue all women was yet the daughter of ADAM and therfore infected of her selfe with that vniuersall contagion of all mankind whereof also vndoubtedly she brought forth some fruits Yet notwithstanding the flesh of Christ was in no wise poluted with that contagion but as
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