his own flock which he ouerseeth as the rest of them doe theirs amongst whome hee which seemeth to bee most meete to moderate the whole number of the brethren is chosen to be ouer them not in regarde of anie degree or preheminence but onelie for orders sake Mans wisdome as wee haue spoken in the Principles last going before brought this order which was onlie an order of place amongst them which were aequall into superiority and preheminence which preheminence notwithstāding was tied within the boūds of certain lawes least it should grow into plaine tyrannie 7 But this humain Bishoprick in the Romish coūterfeit Church not onlie vntying but breaking a sunder casting cleane away all these bonds grew into manifold tyrannie 8 Now howe far this false and counterfeit Bishopricke differeth both from that which was ordained by God and also frō the other of mans inuentiō which by steps was cōuaied into the Church these things following do shewe I In that some are promoted vnto this dignitie by a fained kinde of election with the chapters of Cannons as they call them haue wholie wrested vnto themselues Others treading and despising all Cannons and order doe come by the same through most shamefull and abhominable briberie II In that as the soldiers in times past deuided the garments of Christ beeing crucified so doe these false Bishops with their chapters openly without all shame deuide the goods of the poore amongst themselues III In that contrary vnto the manifest so often repeated prohibition of Christ hauing cast from them the dispensation of Gods mysteries they haue so farre intangled themselues with Ciuill gouernment affairs that some of them haue vsurped all kind of temporal gouernment fraudulentlie obtaining the same either by deceiuing Common-wealthes and Cities or by seducing as the Pharises did vnder colour of Religion the vnwarie and vncircumspect heirs to bequeath vnto them their possessions which neither the one could giue nor the other lawfully receiue Other of them doe beare rule ouer Princes and euen ouer Kings themselues IIII And what should hinder them to do this who stick not to beare rule ouer the verie soules and consciences of men and to abrogate the very expresse law of God as often as they thinke good V To bee short in that if it pleaseth them for fashions sake to performe any thing that seemeth to haue any affinitie with the office of a Bishoppe that must consist not in the dispensation of Gods word but partly in their disguised and masking Bishoplie apparell and crossing with the signe of the Crosse partlie in the defending of their superstitious and cursed Idolatrie as in anointing in vsing that ridiculous ceremonie of confirmation as they call it in the consecration of Temples and Altars in the wicked ordination of their sacrifices Brieflie it consisteth in the godlesse rites of their Idolatrous worship VI. And this forsooth is that true and vndoubted Apostolicall succession whereby the true Catholick Church may be discerned in deede from the false Touching Elders 9 By the ordinaunce of God which was carefullie obserued in the Church as long as the same was rightlie gouerned there were chosen others also called according to the custome of the Hebrues by the common name of ELDERS whome PAVLE doth also call Gouernours who being men of approued godlines were joined vnto the nomber of Bishops Pastors or Elders for these three are all one by whose common direction and authoritie sinners were admonished or brought vnder the Ecclesiasticall censures and by whome the meere Ecclesiasticall causes which had risen were decided and the ciuill contentions also as it is likelie before there were anie Christian Magistrate were according to the Apostolicall doctrine brotherlie friendlie taken vp without anie debating of the matter as it is vsuall in ciuill courts 10 This then was the Christian Presbyterie or Eldershippe But in the Romish false-Church they came in the place of the Elders that ought to haue attended vpon the worde whose especiall and principall calling is not to declare that Sacrifice of Christ nor as PAVLE commaundeth to teach to rebuke improue and exhort the people out of the Scriptures of God but whollie to ouerthrow the verie foundation of Christianitie by that horrible and blasphemous Sacrifice wherby they beare the world in hand that they in verie deede do offer Christ himself vnto his Father for the quicke and the deade to mocke God and men by their singings which are either ridiculous or patched together out of Gods word miserablie torne in peeces or els full of horrible impietie being also sung in mockery of the Church in a strange and for the most part a barbarous tongue to burne incense vnto Idols to administer Baptism which they pollute a thousand waies in a strāge tongue also that for money to change the holy Supper of the Lord into most detestable Idolatrie Brieflie not to feede the poore people but to flea them and pill them most vnnaturallie by exacting a continuall tribute both of the liuing and of the dead This I say is the charge this is the calling both of their Curates and of the rest whome they call beneficed men and also of their maisterlesse hounds who liuing by their dailie wages doe as hungrie Dogs smell out the kitchin of these fat mastiffes and hire out themselues to supply their roomes 11 Now as to the other Elders whome we said to bee especiallie called Gouerners they haue vtterlie abolished euen their names and haue placed in their steed the Officiall as they call him being the Bishops Vice-gerent the Promoter as they call him and brieflie the Procurators of that which they name their Ecclesiasticall Court wherein Ciuill causes for the most part are handled that with greater brablement and sturre than in any ciuill court beside and wherein the cause of matrimonie is decided not by Gods law but according vnto their rottē Canons briefly where all the lawes of God men are most impudentlie put to sale And therfore there is no holie Eldership or Presbyterie and no Elder in the false Romish Church saue only in name Concerning Deacons 12 It is cleare and out of controuersie vnto all those that are conuersant in the reading of the word and in the storie of the purer Church that the Deacons by the ordinaunce of the Apostles had the charge of the Church-goods wherein they were also subject vnto the ouersight of the Pastors But in the false Romish Church wherein they haue adjoined subdeacons vnto their Deacons what is it I pray you to be a Deacon Forsooth to be discerned from the Priest saying Masse by a coat without sleeues to stand answering the Priest at his right or at his left hande if the Masse be to be chanted or sung otherwise Deacons haue nothing to doe there when hee secretlie muttereth some things to himself to chaunt the Epistle as they call it and to reade a peece of the Gospell to reach the Cup or Chalice vnto
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
same both in regard of the signes also of the things signified 15 The most meete place for Baptisme to bee administred is that where the worde is preached and the most meete time is the time of the preaching euen for this cause if their were no more that publicke praiers which are of great force in this action may bee joyned with the administration of the Sacraments 16 Yet may particular Churches appoint the time and the place as circumstances shall require 17 The vse of witnesses called God-Fathers is neither absolutelie necessarie nor yet to bee cleane rejected but such witnesses onelie are to be chosen as both knowe and are also likelie to performe what they promise concerning the holie bringing vp of the infants Defended by IAMES ROVLAND a Low-countrey man PRINCIPLES CONCERNING THE LORDS SVPPER LX. 1 THe other perpetuall Sacrament of the whole Christian Church is the Supper of the Lord figured by diuers types vnder the olde couenaunt 2 For it was meet the Mediatour being now come the couenaunt beeing nowe last renewed by him that the olde seales of the couenaunt should be changed into such as might agree to the time both of the ordaining of them and also of their last renuing and so might euen declare that the Mediatour was come both by water and by blood 3 Nowe the Supper is that last Sacrament of the newe Testament or that publick action of the Christian church wherein as the bread being broken is giuen to be eaten and the wine powred out giuen to be drunk after the corporall manner so the bodie of Christ beeing deliuered to death and his blood being shed to seale vp those that are in league with God is giuen vnto the faithful that can examine themselues and are spirituallie receaued of them by faith for those endes which wee will presentlie set down 4 The authour both of the thinges deliuered and of the action is Christ onelie who as far as this Testament is called the new is the onlie testator but in respect that it hath regard vnto the couenaunt that joineth others therin the authour thereof is he who is the authour of the couenaunt The Church is the partie vnto whome the promise is made and therefore the Church is not to take vppon it the authoritie to confirme this couenaunt 5 The matter of the Supper are the signes and the things signified Vnder the name of signes are comprehended not onlie the substantiall things themselues namlie the bread and the wine but also the rites and the whole action as farre as it is Sacramentall namelie the breaking of the bread the powring out of the wine the delyuering and receauing of both whereunto is joined the nourishment of the bodie arising of the receauing of it 6 Touching the bread whether it should bee leauened or vnleauened touching the wine whether it shoulde bee pure or mixed with water and if wine bee wanting whether it be lawfull to vse some other drinke we thinke them matters about which no great contentions are to be raised so that if necessitie so require that which is the speciall thing be retained namelie meat and drinke meete for nourishment and answerable vnto the proportion of the signes and the things signified 7 The administration of the signes because they are present vnto our outward senses hath Christ committed vnto the Ministers of the worde but yet so as the efficacie of the administration doth not depend vpon them but vppon Christ onelie 8 For this cause also the things which we name signes are receaued by the mouth of the bodie and therefore also by the wicked although they account them not for signes but for common things and that the receauing of them is turned vnto their greater damnation 9 The thinges sealed are the bodie and the bloode of Christ the offering and receauing of both and the spirituall nourishment arising therefrom or rather whole Christ God and man with all his benefites and the newe couenant confirmed by the death of the testator 10 For although the receauing of the bread and the wine doth onelie signifie the communion of the body and the blood yet because wee are made one with Christ by meanes of his humaine nature it doth seale vnto vs the whole benefite of saluation because neither the manhood can be seperated from the word nor the humanitie subsist without the Deitie or his benefits without the whole person and therefore the one are neither receaued nor deliuered without the other 11 It is not without cause that Christ hath seuerallie ordained the bread to be the Sacrament of his bodie and the wine of his blood and commanded them to bee seuerallie deliuered in the Church For the bodie and blood are not sacramentally represented vnto vs in this action as the whole humanitie of Christ being glorified doth now liue but in regard that they were offered vppon the crosse for vs the blood being powred out of the bodie Vaine therfore is that concomitaunce as they call it or inseparable conjunction of the body and the blood vnder both kindes seuerallie whereas the bodie is here laid before vs and giuen to bee considered by our faith as being without blood and the blood as powred out of the bodie by death 12 The things signified because they are giuen vnto our minde and that to establish and increase a spirituall life in vs are giuen by Christ himselfe and receaued through faith by the power of the holie Ghost whence it commeth that they are proper and peculiar vnto the faithfull onelie 13 Yet doth it not follow that the bread and the wine giuen vnto the vnbeleeuers are not Sacramentes For in respect of Christ he giueth vnto euerie man that whollie which he promiseth in his worde vz. the signes vnto the bodies and the thinges vnto the soules that are endued with true faith wherevpon it is no maruell if the one of them alone be receaued by the vnworthie communicants as bringing onelie their bodie and that polluted too vnto the Lords Table whereas they want the mouth of the minde that is faith 14 The forme consisteth in the apt and meet that is sacramentall and respectiue conjunction and analogie or agreement of the outwarde signe and the inwarde mysterie The Transubstantiation of the signes and the thinges signified and the essentiall consubstantiation of the things signified with the signes are to bee rejected for the former doth abolishe one part of the Sacrament to wit the signes both of them are directlie contrary both vnto the Articles of our faith concerning the truth of Christs bodie and also vnto the vse of the Sacraments whence followeth that most horrible and detestable bread-worship 15 The agreement of the signes and the things signified is manifest for as breade and wine doe nourish vs in this life euen so the bodie and blood of Christ purchase aeternall life vnto vs. Both the bread and the wine therefore are to bee deliuered in the Supper both to the end that the
we are by little and little to climbe higher higher vnto the full assurance of our free aeternall Praedestination in Christ which is joyned with continuall praier hearing of Gods word and perseuerance in well doing 16 Now all those whome it pleaseth the same GOD who is debter vnto no man in justice to leaue in their own corruption either altogeather not called or called but without the opening of the heart and worthelie to deliuer vp vnto Sathan and their owne concupiscence being such also as wilfully and willinglie harden themselues will hee one day according vnto his aeternall Praedestination adjudge togeather with Sathan vnto aeternall punishments laying open in their iust destruction the glorie of his great and most iust hatred against euill 17 The manifesting of this decree of Reprobation is to be left vnto God vnlesse it be apparant in any that they haue sinned against the holie Ghost as in times past it was with IVLIAN the Apostata The cause why wee are not to determine of Rebrobation from the effects of Sathan and our corruption that sinne against the holie Ghost onelie excepted as wee are to gather our Election from the working of the holie Spirite in vs is this Euen because it hath pleased our mercifull GOD to shew that some yea of the greatest sinners at their very last gasp were of the number of his elect by bestowing forgiuenes of sins vpon them by his extraordinary fauour as it fell out with the theefe that hung vpon the Crosse 18 Those therefore who holde on the waye of destruction are so to bee tolde of their dutie as leauing vnto God the secrets of his judgements we are not to dispaire of anie mans saluation For it is a true consequence indeed to say I beleeue as it appeareth by the effects therfore I am elected and appointed vnto saluation But it is no necessarie consequent to say I do not beleeue and I tread the path of destruction therefore I am a reprobate and appointed to damnation For he that beleeueth not to day may bee endued with faith to morrow But thus rather we are to make a true conclusion I do neither beleeue the Gospell nor labour to beleeue but continue in the way of destruction Wherefore except I betake mee vnto an other course I shall perish And therfore I wil enter vnto an other way which God laieth before mee And these are the cogitations which all pastors are bound by duty with great care to lay before their wandring sheepe 19 God therfore in appointing some of free-gift vnto saluation and others vnto just condemnation is neither author of sinne nor respecter of persons but thereby sheweth himself to be the true God in deed Defended by RAPHAEL EGLINE of Tigurine PRINCIPLES CONCERNING THE CREATION OF ALL THINGS AND THEIR DIVISION XII WE HAVE DONE WITH GODS PROVIdence and Praedestination nowe wee are to entreat of the works of God wherby he doth as it were make him selfe visible vnto vs that is concerning the creation of all things and their distinction 1 CReatiō is the external work of God fore-known and decreed by him of his vnspeakeable goodnes from aeternitie whereby vnto the glorie of his Name he did create of nothing all things that are without him that is all things that haue a substance different from his essence 2 The alone soueraigne cause therefore of the world and all things that haue being therein is God who made all things not after the manner of men but without all labour and also without the worke help and seruice of anie other but by his word alone that is by his Sonne through the power of the holie Ghost For the workes of the Trinitie are vnseparable 3 Neither did he frame all those things of anie fore-being stuffe or matter but euen of nothing that is from that which was not by his word alone he gaue being vnto all things that are Those Philosophers therefore doe erre who held that the world was aeternall and those also who deemed it to haue bene made and formed of moates by chance together with these who taught this visible worlde to haue bene framed by some other then by God In which error was CERINTHVS CARPOCRATES the ARCHONTIANES and others who attributed the work of the creation only vnto certain vertues and powers 4 The chiefe end of the creation is that there should be some who should enjoy the louing kindnes of God in the true tast thereof and glorifie his Majestie for euer To this end were Angels and men created A secundary end of the creation is that all other creatures shoulde together set foorth the glorie of God and serue to the vse of man 5 Now although by the order of nature from one as far as it is one there can proceed but one and that God of all other things is most single and but one yet the infinite varietie of things proceedeth from the same wisedome of God from whence their creation and gouernement doth depend For he worketh not according to the course of nature but doth whatsoeuer he will aboue all nature most freelie and voluntarilie Yet in that inaequalitie of things there appeareth greatest aequalitie yea the diuersitie of things appeere to be but one in respect that whatsoeuer hee hath created are referred vnto that generall kind of the beeing of things which is but one 6 The essentiall diuision of things is from their matter and their forme in which respect some things are visible as all simple mixt bodies either without life and breath or enjoying both Some also are inuisible as Angels the soules of men whose effectes are manifest though both their Materiall and Formall causes as also other circumstances of the time and place wherein they were created be obscure and in some sort vnknowen vnto vs. 7 Now all these things which God created could not but be good seing he himselfe is most good for they were created of him exceedinglie good and most pure without all corruption hauing nothing in them which did not declare the omnipotencie and the exceeding goodnes of the Creator In this originall integritie men and euill Angels might haue still continued if they had woulde and men might haue conuayed the same vnto their posteritie In stead whereof God for the sinne of man did curse the inferiour Creatures which he had created for mans sake 8 As concerning Euill it is not anie thing created or hauing beeing but onelie signifieth the meere absence of the good that ought to be present neither is it in the subjects as an accident but as Priuation opposite vnto good rather expelling the same then hauing beeing in it selfe 9 And although it doth marre that which otherwise is good in it selfe yet is it by accident the cause of good That the degrees of thinges created may appeare which haue their state according as they haue the greater or lesse good in them So vnto the good of all things in generall Euill seemed to bee in some
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
it of vs or when our owne saluation or our neighbors doth require it or when some outward matter of great waight doth driue vs therevnto or when the case standeth that by it wee may lawfully auoyde some priuate or publicke dammage when the assurance of some promises of great moment or to bee short when the Magistrate doth craue a lawfull oath at our hands in a just matter 14 An oth taken either to perform those things which God and the publicke lawes that are good doth forbid or to leaue vndone those things which we owe vnto God and our neighbour either by reason of our generall or particular calling both priuate and publicke is not to be fulfilled Yet is not hee to be excused before GOD and his Church which taketh such an oath 15 An oath yeelded by them that are not able to discerne whether they doe well or not as by one that is mad or phranticke by a childe or by those that haue no power to binde them selues as by Pupilles and Wardes or those that are at the gouernement of their Parents or Maisters and generallie by any that are not at their owne hand and ordering or an oth that is taken concerning a matter that lieth not in the power of him that sweareth as concerning other mens goods or the keeping of perpetuall chastitie all these oathes wee saye doe not binde a man but are made voyd and anihilated by the verie law it selfe 16 An oath that is rashlie giuen drawen by deceit or extorted by force or feare bindeth the conscience if the matter be onelie concerning some priuate dammage it is the part of the Magistrate notwithstanding either to qualifie such bands according vnto equitie and conueniency or vtterly to dissanull them 17 Simplie to take an oath is so farre from beeing forbidden by the Lorde as the Anabaptists doe teach that on the other side to vse it holilie and lawfullie is both necessarie and justlie accompted a part of Gods woorshippe 18 Euerie needlesse oath also that is such as is neither profitable nor necessarie is forbidden in this Commandement 19 That an oath may be lawfull there is required also that the verie forme of it be holy 20 And seing that in an oth God is called not simply a witnes but as a witnes of the conscience also and a reuenger of perjurie against the verie soule it is a most great and heinous sinne to sweare by the thing that is created much more by false Gods 21 It is lawefull notwithstanding in the forme of an oath to make mention of Creatures yet so as in no wise the religion of an oath be referred vnto them So MOSES and ESAY call Heauen and Earth to witnes 22 The penaltie is not without great cause adjoyned vnto this Commaundement that it may be better knowen of how great waight this Commandement is to be accounted Defended by IOHN NISSOLIVS Semenensis Occitanus PIRNCIPLES CONCERNING VOWES XXXII THE TREATISE OF VOWS IS TO BE ANnexed vnto the discourse concerning an oath we are therfore in this place to intreat of them and first of all to see what a vow is 1 A Vow is a promise of things lawfull and possible made vnto God with aduised deliberation and to a godlie end wherby a man bindeth himselfe to the performance of some thing 2 For whereas euerie lawefull promise must proceede not onelie from the will but also from the reason it must needs be that in vowing not onelie the bare motion of the mind is to be present but euen a sure deliberation wherto a purpose of binding a mans self doth also concur Now this assurance doth not els-where depend then vpon a good conscience grounded vppon Gods worde by the which nothing can be lightly or rashly promised The Ethnicks therefore in times past did and the Papists now a daies doe many waies offend in this point who were and are wont to make vowes lightlie without any word of God so also did IEPHTE IVD 11. 3 But we are to take heede that wee vowe nothing that is vnlawfull much more that wee performe it not For it is vnlawefull to promise or to offer any thing vnto God that displeaseth him Next wee are to bee carefull that our vowes be not of light and jesting matters thirdly that they be not of thinges that are impossible for vs to performe 4 The first sort of these vowes are such as wherby men doe bind themselues to commit some wickednes of which sort was that vowe ACT. 23.12 And that of the mother of MICHA IVDE 17. The second sort is of them which either doe take vpon them or deny the doing of somthing that is indifferent in it owne nature vppon this or that day The third is of them who promise those things that they are not able to performe as they doe who vowe perpetuall Chastitie which God vseth not to grant vnto all but vnto some onely and that often but for a time 5 Nowe seeing GOD onelie is hee vnto whome wee owe our selues and all that wee haue and that he is the onelye searcher of the heart and hath power to take punishment of those that breake their vowes wee justlie conclude that our vows are to be made to him only DEV 23.21 PSAL. 56.12 The Papists therfore do amisse who vow at their pleasure vnto Saints that are dead 6 Som part of the ceremonial law consisted in vows whereby men being mindfull of Gods blessings did offer giftes and sacrifices vnto him in token of thankesgiuing therefore they were commaunded in the olde lawe but the necessitie of vowing togeather with other Ceremonies were taken away at the comming of Christ 7 For in the newe testament there is no commandement of vowing mentioned either in the Gospell or in the writings of the Apostles seeing the whole dutie of a Christian is contained vnder the rule of faith and charitie 8 For the vow wherewith PAVLE bound himselfe was done vpon consideration of the time and other circumstāces the Apostle framing himself vnto the Iewes that hee might win them vnto Christ Act. 21. 9 Yet vowes are nor altogether vnprofitable vnto christians that by such exercises they may conforme their wils vnto well doing restraine themselues from euill so that the cautions aboue mentioned be obserued for nothing is to be vowed which maketh not for the setting forward of Gods glorie the profit of our neighbour And after this sort did IACOB Gen. 28. and the Nazarites IVD 6. make their vowes 10 And euen as an oath made rashlie and concerning vnlawfull things ought to bee anihilated euen so a vowe that is either vnlawfull or vnpossible ought to bee justlie accounted of no force And therfore that common saying is not without good ground In things that thou hast sinfullie promised breake thy promise and this in like sort In a godles vow change thy purpose 11 For if in couenants that are betwene man and man those promises doe onely binde vs wherewith the partie with whome
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