beleeue this 3 We also distinguish this Faith from the assent wherby some haue peculiarlie applied some peculiar promises made vnto themselues that were diuerse from the promises of aeternall life who notwithstanding were neuer made pertakers thereof 4 The Faith therefore whereof we now speake we doe define to bee that assurance whereby beyond the former assent the godlie are caried vnto Christ and so particularlie apply vnto themselues the promise of saluation offered in him We do condemne therefore all such sophistrie as doth confound these two sorts of faith and especially those who taking Faith for the obedience that is yeelded vnto Gods commandements doe by that meanes mingle the one of them with the other 5 We affirme this Faith to be the meere guift of God peculiar only to the elect and such a guift as in no wise caÌ„ be repented off or called back or beeing the most sure immoueable remedie vnto the saluation of all the elect Wee detest therefore all those who imagine that Christ and his sauing grace may be receaued by any merite either praeparatorie or fore-seene And especiallie all these who dreame that Christ may be conuaied vnto vs with the hand or mouth of the bodie 6 We denie also that this Faith can euer vtterly be lost although at some times euen in the most holie men it bee a sleepe as the minde is in those that are ouercome with drinke and notwithstanding that some haue as it were a shadow thereof begun in them 7 This faith doth God creat at what time and in what measure it pleaseth him strengthening and increasing the same by little and little though neuer perfecting it while wee are heere yet graunting so much of it in this life as is needfull for the elect to obtaine the victorie Nowe in the life to come he doth fulfill in deede that which we beleeued and hoped for while wee were heere on earth We doe execrate and detest therefore the CELESTINIANS and the ANABAPTISTS who dreame of a perfection of faith and righteousnes in this life and doe abollish the dailye growth of repentaunce and our continuall praiers which euen vnto our last gaspe we are to make for remission of sinnes Defended by BENIAMIN Câ—ESSONIVS of Burgundy PRINCIPLES CONCERNING THE CAVSES AND EFFECTS OF FAITH XXIII 1 THe efficient cause of faith indeede and to speake properlie is one to wit the mercie of God that is if the Father in the Sonne by the holie Ghost that the same Coessentiall power of the Father and the Sonne by the which man at the first was created in the image of God should restore in vs the same being left 2 The ordinary meanes whereby the same is wrought that is wherby both the vnderstanding of man is framed vnto a sauing knowledge of God in Christ and a particular receauing thereof and also the will powerfullie disposed vnto a right order of the affections is the preaching of Gods worde deliuered vnto vs be the Prophets and Apostles and for that cause so farre as it concerneth the elect appointed to be in the Church 3 But here two extremities are to be taken heed vnto the on of the ENTHYSIASTES who do not only distinguish but also separate the internall word as they call it that is the worke of the Spirite of God in our soules from the preaching of the written word whence followeth not any faith but rather a meere dotage The other is of those who after the manner of Sorcerers do transfer the efficacacie which is the proper and incommunicable worke of God onlie either vnto the ministers which speake or to the Sacramentall elements wheras notwithstanding they haue no other effect then to represent these things to our vnderstanding which according vnto Gods ordinaunce they are appointed to signifie Wheras then the ministers are said to worke together with God it is so to bee taken as they are vsed but for the outward planting watering when as in the mean time the whole force which worketh in the vnderstanding and the will doth flow from God only 4 Now that which we haue spoken of the Ecclesiastical ministerie is so to be taken as in the meane time wee are to know that God as often as it pleaseth him is able in a moment by the inward operation of his Spirit extraordinarily to regenerate his elect 5 But this extraordinarie worke of God is neither to be expected for of vs nor yet rashlie to be admitted 6 Now the most sure way to try it whether it be trulie from God or no is this namelie that whether it be by the ordinarie hearing of the word or which hath beene alwaies most seeldom whether God worketh by extraordinarie inspiration it must needes euermore teach the verie same doctrine which the written word of the Prophets and the Apostles do teach 7 There is not at all times the like majesty of the good order of this sacred Ministerie because the Lord doeth as often and as farre as hee thinketh good reuenge the negligencie and wickednes of the Sheep-heards and the contempt of the sheepe in such sort that sometimes it is darkened by spots of filthinesse and otherwhiles for a time it goeth as it were cleane out of sight as it came to passe in the former ages 8 Yet the Militant Church either priuate or publicke from others or by means of priuate reading hath euer enjoyed and euer shall enjoy the hearing of the worde and the vnderstanding of the trueth that ariseth therefrom 9 Nowe that true and liuely faith whereof wee speake is no lesse made knowen by the perpetuall and necessarie effects thereof then is the life of the bodie by motion and sense 10 But these effects doe not giue beeing vnto faith or informe the same as the Sophisters doe most absurdlie dreame but they are the vndoubted and sure signes of it 11 These effects are partly caried out of vs vnto Christ with whome we are vnited by faith and partly they do beget some things within vs. 12 The outward effects in asmuch as they doe peculiarly apply Christ and his benefits vnto those that beleeue are therefore the most excellent and of greatest account And they are both the full remission of all sinnes as well originall as actuall by the blood of Christ and also the bestowing vpon vs of all righteousnes fulfilled by him together with the most full restoring and repairing of our nature in the flesh of Christ All which are freelie by faith in Christ imputed vnto vs who take holde both of him and his gifts 13 Another effect of our spirituall joyning togeather with him by faith is that he gouerneth by his holy Spirit both our vnderstanding wil being sanctified and broght out of darknes vnto that marueilous light so as we begin to thinke to will and to doe the thinges that are of God This selfe same Spirite encreasing faith in vs being now not vnder the authoritie of the law and the flesh but vnder the grace
vnderstanding and will are renued vnto true holines of life 8 These being renued by faith powred into vs though all the time of our being heere we doe but in a sort vnderstand and will the thinges that are of God yet neuerthelesse our workes which belong vnto Gods seruice are fauourablie accepted by his Majestie as proceeding from Christ liuing and working in vs by the holy Ghost 9 In this respect then we make this difference between Philosophicall and Christian vertues that the former proceeding from a minde not yet regenerated are no other then filthie and impure in the presence of God whereas the latter on the other side doe of fauour please God and are in mercie crowned by him because hee looketh vppon them as fruits of faith flowing from Christ who is the Authour of all our purity and holines 10 Out of these thinges which haue bene spoken may be vnderstood not onely al the parts of our sanctification but euen the causes which concurre for the making vppe thereof may bee so easilie gathered as it may be well perceaued that we put the holy Ghost for the efficient fayth for the instrumentall the force and efficacie of that essentiall holines which is in Christ for the materiall the renuing of our whole minde from impure vnto pure and vpright qualities for the formall and the worshippe of God tending vnto his honor and the loue of our neighbour according vnto the prescript rule of the first and second Table for the finall cause thereof 11 Whence it apeareth that the Libertins who loath the practise of good workes are not to be reckoned vp amongest the number of true Christians seeing they neglect the chiefe end of a Christian life It appeareth also that the PELAGYANS and the halfe PELLAGIANS the PAPISTS are to bee detested because the former of them doe affirme that we are sanctified by nature onely the latter partly by nature and partly by grace Defended by FRANCES Pâ—FAYRIVS of Bearne PRINCIPLES CONCERNING THE IVSTIFICATION OF SINFVLL MAN IN THE PRESENCE OF GOD. XXVI 1 IN asmuch as our whole saluation consisteth in our justification before GOD it is needfull that wee maintaine the true doctrine thereof against al the corruptions of the same if so bee that wee will obtaine saluation 2 This justification then is when God doth attribute the sanctification of his Sonne Iesus Christ performed for mankind vnto those that beleeue in him 3 For whereas God is exceedinglie merciful and excedinglie just his mercie indeed did desire the redemption of man but his justice demaunded an absolute and euery way a perfect satisfaction for the same 4 To the end therfore that the Lord might bestow his mercie vpon vs it was needful that his justice should be satisfied 5 Now the most seuere justice of God could not be satisfied either by him who should be onely man because no Creature no not the Angels themselues can so sustaine the waight of Gods anger as they may be deliuered therfrom much lesse deliuer others or yet by him who shuld be onelie God because the Deitie cannot bee subject vnto any sufferings 6 Therefore God the Father mooued by his vnspeakeable mercie would haue that onelie Sonne of his Coessentiall and Coaeternal with him as he had promised vnto the Fathers when Sin first entered into the world at the time appointed to become true man who as beeing true God and true man without any confusion of the two natures might reconcile men with God 7 Of the justice of this Mediatour the which justice is laied against those thinges that make vs guiltie of Gods wrath there are three parts The one is the penalty sustained for the satisfaction of all our sinnes which hee discharged to the verie vttermost farthing The other is the absolute fulfilling of the whole lawe of GOD thereby couering our whole guiltines both that which wee haue by our originall blemishe or by sinning sinne and also by the sins that ar the most bitter fruits of that root The third is the repairing of our humaine nature in that most perfect humanitie which Christ tooke vpon him whereby all our corruptions and staines are blotted out 8 The righteousnes of Christ profiteth vs nothing vnlesse it be made ours 9 Now it becommeth ours not by any infusion either Essentiall as OSIANDER dreamed or qualitatiue as the jangling Sophisters doe auouch but by a spirituall apprehension or applying of Christ effected in our mindes after the which followeth the free imputation of that threefold righteousnes which is inhaerent in the man Christ onely as in the subject 10 Of this spirituall and most effectuall apprehension and application the only inward instrument is true faith which is that full assurance whereby euery one that beleeueth doth imbrace particularlie the righteousnes of christ offered as appertaining vnto them 11 This faith is in noe wise of our selues but from the meare grace of God the holie Ghost mercifully creating the same in the vnderstanding and the harte of the elect that is being the cause that after they haue heard and vnderstood the worde of the Gospell they doe trulie beleeue although not perfectlie whoe also doth afterwarde seale vp and nourishe this gift in them as they doe learne more and more by the dailie hearing and meditation of the word of the said Gospell and as the Sacraments annexed vnto the worde doe most effectuallie witnesse vnto them 12 Now as the same Christ doth reconcile them vnto his father and purchase vnto them the title of the heauenlie inheritance who being freelie made partakers of that three-folde righteousnes doe lay hold vpon him by faith euen so doth hee sanctifie them by his Spirite abollishing the olde man in them by a little and a little both kindling a new light in their vnderstanding and also sturring vp holie motions in their wils to the end that strongly resisting with all their might the reliques of the old man they shuld beginn both to will and to doe that which is good 13 That newe qualitie then called inhaerent righteousnes and regeneration testified by good workes is a necessarie effect of true faith whence it is to bee gathered that good workes are by no meanes the causes but onelie the witnesses of that imputed justification whereby alone trobled consciences are at rest for they are no otherwise to be considered then as things that necessarilie followe the beleeuers being alreadie justified in Christ 14 Therefore we are said to be justified by faith onelie without any works not that true faith is at any time alone or destitute of good works but in asmuch as workes how good so euer they be do not concurre or availe to the obtaining of the righteousnes of Christ 15 The square and only rule of these good works according to the which they are to be directed most diligently to be waied is the wil of God laied open to vs in the law 16 Now althogh that they who are after this maner reconciled vnto God
monstruous disorders and wee accounte them for such constitutions as vnto whome no obedience is to bee yeelded 15 Yet we hold it not in any case lawful for priuat men to rise against their Magistrates though neuer so great tyrants for that is a far different thing frō refusing to yeeld obedience vnto impious or vnjust lawes 16 It becommeth Christians least of all other men to be contentious yet notwithstanding they are not forbidden when other meanes will not preuaile either to craue their aid or to defend their right before the Magistrates thogh the verie enemies of true religion as far as they may doe the same without giuing of offence so that it be done also with an vpright conscience a mind void of al guile reuenge and euill affection They are deceiued therefore who thinke it vnlawfull that Christians to seek and maintain their right by ciuil Pleas and to craue the helpe of the Magistrate 17 All men of what age nation sexe or condition so euer they be are bound without exception to be subjects vnto this ordinance of man not onely for feare of punishment which the lawe doth inflict but euen for conscience sake as the Apostle saith who commaundeth vs to make praier for all Magistrates without exception Rebellious and seditious therefore is the Papisticall Cleargie who vnder the colour of certaine counterfeit immunities hath presumed to with-drawe the necke from the yoke of the Magistrate 18 Yet is it the duetie of the superiour powers of which sort are the seauen electors in the Romain Empire and the states of kingdomes in all monarchies to restrain all furious tyrants which thing if they doe not performe they shall yeeld an account of their treacherie in the presence of God 19 As often as the Magistrate commandeth any thing that is repugnant either to the worship which wee owe vnto God or to the loue which we owe vnto our neighbour wee cannot yeeld obedience therevnto with a safe conscience For as oft as the commaundement of God and men are directlie opposed one against another this rule is to be perpetuallie obserued that it is better to obey GOD then men but yet so as no man is to passe the boundes of his calling as is set downe in the fifteenth Principle of this head Defended by IOHN IOBERTVS of poictiers PRINCIPLES TOVCHING THE REMISSION OF SINNES AND THE SIN AGAINST THE HOLY GHOST LXXIX 1 THe Article concerning the Church is already inentreated of it followeth nowe that wee deale with those benefites which our heauenlie Father doth bestow vpon his children partly in this life and partly in the life to come which are remission of sinnes resurrection of the bodie and life euerlasting 2 The Article touching the remission of sinnes beeing already spoken of when as we dealt with the justification of man by Christ opened the first Petition of the Lords Praier we wil now briefly touch the same and then come to that irremissible or vnpardonable sin which is called the sinne against the holy Ghost 3 Sinne in generall we define to bee a transgression or swaruing from the law repugnant vnto Gods wil brought into the world by our first Parents through the instigation of Sathan the fruit whereof is by the just curse of God the miserie of the life present and death aeternall 4 Nowe remission of sinnes is the free and the most full pardon of all our sinnes obtained by Christ apprehended by faith in the place of which sins succeedeth the imputation of the righteousnes of the said Christ 5 The fountaine of the remission of our sins is the aeternall and constant loue of God towards his Church Eternall because he loued vs from aeternity for if he had begun to loue vs hee should haue bene subject vnto change constant because with God is no shadow of change 6 Hence it appeareth that remission of sinnes beeing once bestowed can neuer be dissanulled For it must needs be that the counsel of God touching the saluation of his should be stable and firme 7 The cause whereby and for the which we obtaine remission of sins is the loue of God towardes man in Christ who draweth vs from condemnation deliuereth vs from the power of darknes and maketh vs meet to obtaine the inheritance of the Saints in light 8 The instrumentall cause is faith wrought in vs by the hearing of the worde Preached and confirmed by the vse of the Sacraments whereby we now doe not onely know that Christ is our Sauiour but also doe applie him and all his riches which are indeffinitely offered vnto the church as ours and euerie one of vs in particuler are assured of our Election 9 The faith therefore of the remission of our sinnes is a most full and sure perswasion whereby euerie faithfull man dooth assuredlie beleeue that God the Father hath pardoned him all his sins for the onely sacrifice of Christ and in their steed doth impute vnto him the righteousnes of Christ It appeareth out of the former things that the opinion concerning the remission of the fault but not of the punishment is altogether most detestable from whence the doctrine touching meritorious satisfaction in the presence of God touching indulgences Purgatory and praier for the dead haue arisen 10 Seeing God who is offended with sinne is just it followeth that whosoeuer doth not that which the Lawe commandeth and whosoeuer dooth that which the Lawe requireth not maketh himselfe subject vnto the burthen of Gods wrath whence it appeareth that the verie least transgression of the Lawe deserueth death if yee consider the nature of sinne Yet no sinne is so hainous but it is pardonable in Christ that one sinne excepted which is altogeather vncurable and irremissable whereof wee are now to speake seing we haue already dealt with remissible sinnes 11 This vncurable sinne is called sinne vnto death blasphemie against the holy Ghost not simply in respect that the holie Ghost is the third person in the Trinitie but in regard that it is hee onelie who enlightneth the mindes of men and openeth the way of saluation 12 The sinne against the holie Ghost is the voluntarie deniall of Christ beeing truelie knowen the falling away from the Gospell being sealed in the heart of man by the holie Ghost enlightning the same arising from the hatred of the truth joyned with a sauadge and more then barbarous tyrannie against the same and the Sophisticall opugning therefore and also with the contempt of the sacrifice of Christ which is the alone propitiation for sinne 13 This seemeth to be the manifest discription of this horrible sinne the cause thereof is the minde and will of man opugning the knowen truth by a Sathanicall kind of pride and cruelty 14 This sinne would the Lord therefore haue justlie to be vnpardonable because that they who do after this sort throw themselues hedlong do tread vnder foot the blood of Christ whome they haue trulie knowen without whom there is no saluation and doe stop vp the
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
gentlemen of the nobility of POLAND of whome not a few liued heere in times past very Christianly and religiouslie And this I doe by reason of the excellent gifts wherewith God hath endued you the which I beseech and pray him for our Lord Iesus Christs sake to increase and multiply Fare you well from Geneua the tenth of the Kalends of September 1586. Your Honors at commandement ANTHONIE FAIVS TO ALL THOSE THAT WISH WEL VNTO THE LORD IESVS and his poore Church wandring here vpon earth the Translator wisheth the powerful assistance of Gods Spirit while they are heere and the speedy injoying of their sure though deferred hope AS the mercies goodnes of God beloued in the Lord towards his deare Spouse and Church hath especiallie manifested it selfe in this last ruinous age of the world So hath Sathan in these very times brought his whole munition into the field with full purpose intent one way or other to bring either a ruinous fal or a confused deformitie where the Lord intendeth to build his sure grounded and well ordered house And therefore all those who haue giuen their names vnto the profession of the Gospell are to consider what it is that thereby they haue taken in hand For as it hath bin true in all ages so shal it be verified in these our daies that all shal not walk with the lambe for euermore who for a time seemed to bee of his traine And alasse we knowe that he earnestly entreateth ouer many to open vnto him who yet shall not be partakers of the supper of the great King Reuel 3.20 For such is the deceitfull wisedome of mans nature and Sathans powerfull delusion that euen professors themselues neuer want great and waightie reasons why they should denie Gods opressed truth heere vpon earth that the Lord may deny them in that day when hee shall come not to suffer in his members but to judge as the most magnificent King and shal come in that glorious majestie whereat heauen and earth will be astonied Now because his judgement shall bee Luke 9.26 Go you cursed vpon as many as shall be found not onely the defacers of his glory but euen the deniers of anie point of his trueth and worde as the holie Ghost hath forewarned vs. Therefore I thought it my dutie vnto his majestie and his Church to publish this booke in the Englishe tongue that men and Angels may beare testimonie against the moderation and discreet wisedome of this age in defending the trueth that the Lord hath made knowne vnto it and that by many witnesses what that trueth and what that worde of his is which he will haue at all times and in this age especially maintayned by all men with out exception that meane to be partakers of his eternall fauour The which trueth as it is largely contayned in Gods most sacred written word of the olde and newe Testament so is it briefely set downe in this booke by the whole consent of the godly learned in the Churche of Geneua and especially by that famous learned man vniuersally reuerenced in Gods Church M. THEODORE BEZA Out of this booke also shall appeare for what cause the Churche of God is at this day persecuted wheresoeuer the same be hardly intreated For this I may boldly affirm that ther is no church or priuate man at this houre in any affliction for the maintenance of the trueth but the cause of his trouble is contained and defended in this Treatise So that although all the persecuted Saints of God now pilgrimes vpon earth be not included within the walles and narow dominions of Geneua yet doth this booke manifestly prooue that as that Church is barbarously assayled by the Duke of Sauoye within the boundes thereof so is this doctrine therein professed hardly delt with vnder their gouernment though it may be they are ignorant of it who woulde be loath to be founde at the siege of Geneua or any wise to fauour such godles crueltie And I would wish that this were made knowne vnto them And herby also it will be manifested that there is great cause why the estate of that now distressed Church shuld be respected For surely if there be any loue in men towards Christ Iesus laboring faynting as it were in his pore members vnder the burden of great crosses and tryalls they cannot shut vp their compassiō towards him crauing their help in the person of that poore Church I beseech thee therefore good reader in the mercies of God not to shut vp thy compassion towards the same and be assured that the Lord Iesus will for that thy kindnes say vnto thee nay say of thee vnto his Father his Angells and Church Mat. 25.33 I was poore hungrie thristie naked sick and besieged in Geneua and beholde this man enriched me fed me clothed me visited me and defended me as farre as lay in him wherefore come thou blessed of my Father and possesse thy neuer ending rewarde I know beloued that thou hast many hinderances to do this in this backsliding age but knowe yet that Mathew saieth Ver. 33.40 that it is a king who requireth this at thy hands and will be exceedinglie angrie with thee to thy woe if thou deniest his request as he will reward thee most bountifullie to thy comfort if thou graunt the same And in any case take heed in this as in al other points touching thy dutie of the wisdome of this age whose warines tendeth to noe other purpose but warelie to starue and forsake the Gospell The shame pouertie and discontent of the Gospell I tell thee is a glorious ignomynie All the crownes in the world are not worthy to stand in the ballance with the same Thou art also to knowe that the Gospel is whatsoeuer is according vnto wholesome doctrine as the Apostle teacheth 1. Tim. 1.11 and therefore if thou wilt stand vnto the same thou must wholie cleaue vnto it otherwise the fierce anger of the God of trueth will bee against thee for shrincking from any part of his testimonies And thou must knowe that thou art not to choose what to defend but thou art bound to maintaine according vnto thy calling whatsoeuer thou seest to be oppugned by any be they frends or be they enemies of the truth And thou needest not regard herein whatsoeuer power opposeth it selfe against thee for he whose truth thou maintainest is no respecter of persons but is terrible as the Prophet saieth Psal 110.5 euen vnto the kings of the earth and thou shalt find that in thy defence defending his truth he will breake the great men in the daie of his wrath except they submit themselues vnto the scepter of his word In conclusion for necessitie is laid vpon me that I cannot write what I had purposed say with the holy man EZRA Ez. 8.22 vnto thine owne heart and bee assured thereof that the hand of God is vpon all those that seeke him in goodnes and
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 BYFâ—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
of effectuall Regeneration doth teach comfort raise and confirme vs in all our conflictes against Sathan ◅ill wee obtaine the crowne which is giuen of free gift though vnto these onely that do lawfully striue and ouercome Defended by HILARIVS FANTRAT an English-man of Guernzie PRINCIPLES CONCERNING MANS IVSTIFICATION IN THE SIGHT OF GOD. XXIIII 1 THat we may haue a sure foundation of aeternall life and may worship God in this life with a quiet conscience the doctrine of mans justification in the presence of God is very necessary 2 Iustification therefore is a free imputation of righteousnes made of God by and for Christ to saluation vnto euery one that beleeueth 3 But in asmuch as God is exceedingly mercifull and exceedinglie just and that his mercie doth not abolish his justice which remaineth vnviolated it behooued that his justice shuld be fullie satisfied before such time as he could poure forth his mercie vpon mankind and therefore that Christ should be God and man 4 For he who is onelie man cannot be able to sustaine the wrath of God nor on the other side hee who is onelie God because that God can bee subject vnto no kinde of suffering 5 Therefore God the Father beeing drawen in mercie woulde haue his onelye begotten Sonne at the appointed time to become true man without any confusion or mingling of the natures might reconcile men vnto God 6 The efficient cause therefore of the righteousnes imputed vnto vs is the mercie of God the Father and his free loue towards vs for he it is that saueth and justifieth 7 The materiall cause is Christ crucified and risen for vs where three thinges come to bee considered the one whereof consisteth in the punishments whereby hee hath most fullie satisfied for all our sinnes The other standeth in his obedience the fulfilling of the whole lawe by him for vs the third is the most perfect repairing and integritie of our nature in the flesh which Christ tooke vpon him wherby the filthines of our nature is couered that it commeth not into the sight of God 8 The formall cause is the verie imputation of Christs righteousnes by meanes whereof we are accounted to be freed from sinne just holie and heires of aeternall life 9 The instrumentall is of two sortes the one in respect of God that justifieth which is Christ himselfe the other in respect of vs that lay holde vpon imputation of righteousnes and the same is faith imbracing firmely the promises of the grace of God in Christ 10 The finall likewise is two-folde the one in respect of GOD and that is that hee might declare his righteousnes vnto men by partaking the same with them and also the glorye of his name the which hee maketh more cleare in the vessels of mercie the other in respect of vs that wee may at the length enjoy indeed that life which is laied vp for vs in the Heauens which now we possesse by hope onely 11 The effect inhaerent in vs as in a subject is that newe qualitie which is called inhaerent righteousnes or regeneration which in no wise doth absolue vs in the presence of God but is onely a most sure witnes of our engraffing into Christ and therefore of our free absolution in him 12 This righteousnes seeing it cannot bee giuen vnto anie saue onely vnto the elect by faith hath annexed vnto it the gift of perseuerance although by their fault it seemeth sometimes to be ceased 13 Whence we gather that they who haue bene once endued by God with this righteousnes can neuer fal away from his grace and as for them that shall neuer bee partakers heereof they shall perish for euer We do therefore condemne those that gaine-say this Doctrine I The LIBERTINES and the EPICVRES who when they heare that man is not justified by workes nor by his owne righteousnes but by the righteousnes of another namelie by the righteousnes of Christ imputed by faith casting off all care of good workes haue endeuoured and daily do labour to bring a kinde of prophane and godles security ◠into the Church II The PAPISTS who denie that wee are justified by Faith onlie but do attribute part of our justification vnto workes and such works as are meritorious III OSIANDER who held that man was justified by the essentiall righteousnes of God Defended by WILLIAM QVARCINVS Tarbiensis PRINCIPLES CONCERNING SANCTIFICATION XXIIII SEING THE EFFECT OF FAITH IS twofold Iustification and Sanctification it followeth that hauing spoken of the former we adioyn the latter vnto it 1 HEre first of al we do especiallie distinguish Sanctification whereof we are now to speak from that most perfite integritie which in Christ is imputed vnto vs as the effect is to be seuered from the cause and the fruit from the tree 2 To expresse this wherof we now speake there do occurre manie diuerse names in the holie Scriptures as are these especiallie in the new testament Sanctification regeneration newnes of life Baptisme taken passiuely Spirite mortification of the olde man and the quickning of the newe with other the like phrases which would be too long to be heere recited 3 Sanctification in this place we describe to be an effect proceding frō the holy Ghost working in the minds of the faithfull wherby by a little a litle euen vnto the end of this life as the naturall corruption is purged so the image of God is repaired in vs vntill after death it be perfitely finished in the other world 4 This guift as also all others which it bestoweth vpon vs dooth the holie Ghost whollie drawe from Christ in whome the Scripture giueth vs speciallie to consider in his death buriall and resurrection the subduing of that originall corruption of ours which was imputed vnto him whence it commeth to passe that wee deuide our whole sanctification into these three members mortification buriall of the old man and the rising againe of the new 5 The mortification of the olde man wee call the effect of that spirituall and most powerfull application of the death of Christ wherby our corruption receaueth a deaths wound so that it is no more so powerful to stirre vp in our minds wicked motions such as are contrary vnto Gods will 6 The burying of the olde man is also an effect of the spirituall application of Christs buriall whereby our olde man being alreadie wounded by that deadly stroke dieth by little and little vntill at the length after the death of this bodie it be brought to nothing For as the buriall of the bodie is a going forward of death so also the burying of the olde man is nothing els but a continuance still proceeding further and further of that mortification which went before 7 The raising againe of the new man is also an effect of the spiritual aplication of the resurrection of Christ wherby it commeth to passe that the new man is raised vp in vs that is that the qualities of our minde to wit our
lyes first to set downe what a lie is 9 A lie is that wherby any thing with a purpose to deceue is expressed either in word or in deed or by keeping secret the truth which ought to be spoken or otherwise And it is committed two manner of wayes either in doctrine or otherwayes in the gouernment of our life 10 A lie in doctrine is committed either when in religion men departe from the annalogie of faith the which sort of lies is of all other most pernicious within the compasse whereof all heresies are contained Or when as in the deliuerie of arts some thing contrarie vnto truth is Sophistically intermingled with the true precepts thereof 11 Now although of those lies which are committed in the gouernment of our life we see not euerie sort yet the great ouglines of them may bee some waies distinguished 1 12 When as a man being caried onlie by the affection of lying doth vtter an vntruth hauing neither purpose to deceaue neither hope of gaine either for him selfe or for others 2 13 When as a man doth lie either in word or in deede for his credites sake as all proud boasters arrogant men and hypocrites vse to doe and all those who hunting after the common fame are not ashamed with vncleane-mouths to power forth gorgeous and gay lies 3 14 When as the pleasure of other men is onely respected and this sort of lie may bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a sporting lie 4 15 An officious lie whereby either profit or commoditie is sought for without the endamaging of others or the trueth which ought to bee vttered is kept close or the falshood which ought not is vttered For it is indeed contrarie vnto the dutie of a godlie man to lie for anie cause 5 16 When some deceit is ment towardes him concerning whome or to whome a man speaketh 6 17 Hitherto are to bee referred backbiting reproach scoffing and priuie whispering and to bee short all those thinges which either priuatlie or publicklie doe oppugne the integrity of the good name or goods of our neighbor or doe sow dissention 7 18 When as a man lieth either priuatlie or publickelie in judgement to gaine either for himselfe or for another by the hinderance of his neighbour as by false accusation false witnes the defence of an euill cause or by pronouncing a false sentence 19 Hitherto concerning a lie whervnto truth is opposed the excellencie whereof if it could bee seene with the eies would wonderfullie inflame men with the loue therof and drawe them to seeke it and would bring lying into enuie and hatred and make it loathsome vnto all men 20 Nowe Trueth is a constant indeuour of the minde wherby we are drawen to imbrace true speaches to speake the truth to auoyd all disceitfull concealing both in word and deed and to loue singlenes and vprightnes Hitherto dooth appertaine the loue of the trueth the plainnes and moderation of the tongue with many other vertues that are opposite vnto lying 21 But in as much as lying is a thing that cannot bee comprehended none of these things which containe some truth either in word or deed are to bee called lies but are to be tearmed formes of speach vnder the which the truth is contained Of this kind are many Propheticall speaches and actions and all Tropes in like sort as Metaphors Metonimies or chaunges of the name Ironies Allegories Hyperboles or excessiue speaches And in like sort all Prouerbs Parables Fables which carry no vntruth with them and therefore they are not to bee called Lies but instruments of the truth Defended by IOHN HALBERGIVS a Flemming PRINCIPLES VPPON THE TENTH COMMANDEMENT OF GODS LAVVE XXXIX 1 HAuing done with the ninth Commaundement the tenth remaineth to bee discussed wherein the Lord setteth downe a lawe not onely for the outward act of the bodie but euen for the inward thought of the minde 2 This commandement is set down in the last place because the best methode in teaching is to proceed from the things that are known vnto the things that are lesse knowen Now these thinges which doe consist in a determined will and afore appointed deliberation or outward act are better knowen then the inward thoughts which very few thinke to be sinne so they do not breake out into actions and none as PAVL testifieth can account them to be sinfull except the assent bee joyned vnto them saue onelie those who are instructed by this commandement 3 Nowe Concupiscence in this place is not onely as commonlie they define it in the Scholes a desire of an apparant good but rather euery motion of the minde euen the verie least that is not agreeable vnto the will of God 4 The reason of this Commaundement is double the former whereof is drawen from the nature of the Law giuer who being a Spirite most pure hath set downe a lawe like vnto himselfe that is a spiritual pearcing in this commandement vnto the most inward closet of mans heart 5 Vnto this reason is annexed another whereby a difference is set downe betweene the lawes of God and the constitutions of other Law-giuers howe wise soeuer they be 6 For by the Politicke lawes of men are condemned those things onelie which are vnjustlie done or spoken either against the Common-wealth or against priuate men Some Philosophers indeed reprehend the verie euill affections as being of themselues faultie but yet onelie so farr as the will consenteth vnto them 7 But in this Cōmandement is condēned the very least thought that doth swarue from the will of God and doth not resēble that image acording vnto which the first man was created although wee assent not thereto and therefore the foundation of this Commaundement pearceth deeplier then any laws of men or any precepts of the Philosophers 1 They are therefore deceaued who holde that the concupiscence heere condemned is onely an infirmitie and not a sinne 2 They erre much more greeuouslie who doe not onely not condemne this sinne after Baptisme but also holde it to be a kinde of matter left within vs to kindle and stir vp vertue by opposing it selfe therevnto 3 It is also manifest out of this Commaundement that the fulfilling of the Law is altogeather impossible euen vnto the most holie men and it is apparant that all men in themselues are heere condemned 8 Yet euery desire and affection are farre from being condemned in this Commandement for those desires to do good which are powred into the hearts of the faithfull are especiallie commendable Neither are the necessarie and the naturall effectes which God hath engrauen in the nature of man both for the desire of those things that are agreeable vnto nature also for the repelling of such things as are contrary thervnto condēned by Gods word so that they be contained within the bounds of that mediocritie which the wisedome of God hath set downe They doe therefore greeuouslie offend who bring in amongst men the Stoiacall immoouablenes of