also who make a subalternall or second prouidēce that is do attribute vnto the true God a generall kinde of prouidence whereas they ascribe vnto Saints or false Gods a more speciall whence it came that blind gentilisme did fain certain lieftenāt Gods 3 Those also who faine a linking together of causes that there is a fatall destenie of things 4 Those that affirme heauenlie affaires to be gouerned by God and earthly things to be disposed by the vertue influence and constellations of the Stars 5 Those who make Gods prouidence to bee onely a bare knowledge of things for they deuide between God men whereas they will haue men and their affaires to bee guided by the power but not by the appointment of God IIII Now though nothing cā be done but by the decree of God which can neuer bee deceaued yet second causes do worke according vnto their own nature therfore although the minds the wils of al men do bend themselfs thither wheresoeuer the Lorde as it were the Ship-maister doth moue them yet is it our owne fault that we do euil and so the cause and the matter of our destruction is in our selues so that the authors of wickednes are vnexcuseable V Gods prouidence therefore being absent from nothing that is done but vprightlie gouerning ruling moouing and conuaying whereto it listeth the judgements wils endeuours enterprises and actions of all men both good and bad and further sending vppon vs by his most wise and iust counsaile though wee often cannot see it whatsoeuer befalleth vs in this life bee they prosperitie or aduersitie can by no meanes bee frustrated of the effectes which it hath purposed Defended by IOHN CORNELIVS of prouence in France THE ELEVENTH SORT OF PRINCIPLES CONCERNING GODS ETERNALL PREDESTINATION NOW THAT WE HAVE SPOKEN OF GODS Prouidence it followeth that we deale of Praedestination 1 FIrst in generall Praedestination is that aeternal and immouable decree of GOD whereby as it pleased his Majestie he hath decreed all things both vniuersallie and particularlie and also doth effect them by the causes created in like sort appointed by him as he thoght good to the laying open of his owne glory 2 Secondlie applying this decree in speciall vnto mankind Wee call Praedestination that aeternall decree such as we haue alreadie spoken of whereby he hath immutably purposed from all aeternity by sauing some in his great mercie and by damning others in his most just seueritie to manifest himselfe what he is indeed by his effects namely that he is most mercifull and most just 3 Among those second causes as farre as they concern mankind whom properlie this discourse respecteth we are to consider two vz. the vnderstanding and the will as the spring of the actions of men 4 It behooued God being in time to execute the purpose of this aeternall Praedestination otherwise hee should bee the authour of sinne which cannot be to create man good that is such as both the judgement of his vnderstanding could well and vprightlie see into the things laid before him and vprightly judge of them and also the desire of his will should be just and euery way euen 5 It behoued also that this man should be indued with a free and a voluntarie power to mooue himselfe to the end that this power should be a forcible and a selfe-moouing beginning of the actions of man 6 It behooued this man also to haue abilitie if hee wold to fall from this vprightnes and goodnes that a way might be opened both vnto the mercie and the justice of God 7 It is so far then that God bereaued our first Parents of the liberty of humaine will the voluntarie inclination to be caried both waies that on the other side he made no alteration in the same Otherwise as God was the Author so he might be accounted the destroyer thereof 8 For the aeternall purpose of God doth impose no other necessity vpon the euents which he hath determined then such as hee will haue second causes to be mooued according vnto their owne nature whence it followeth that it doth not take away the contingencie or voluntarines of mans will as shall be discussed more fullie God willing in the discourse concerning the nature of man 9 Those two therefore who were the first of all mankind althogh in regard of that which was to come to pas they fell not without the vnchaungeable appointment of God yet in respect of the cause inhaerent in them and the proper beginning of their actions they fell contingentlie not by constraint but willinglie and altogeather by a voluntarie inward motion both in respect of the vnderstanding who blinded and of the will who depraued it selfe 10 Therfore we do retaine these Scholasticall distinctions of necessitie and compulsion of naturall and voluntarie of absolute and conditionall of enforced and ensuing necessitie as true and profitable 11 This fall brought with it that which was conuaied vnto all men as GOD had threatned to wit the bondage of darknes in the whole mind of rebellion against God in the whole will of man 12 And althogh the liberty of making choise between good and euill but not betweene euill and euill be nowe altogeather lost yet there remaine still both in the vnderstanding and also in the will though seruaunts vnto sinne certaine voluntarie motions 13 Out of this bondage God who is bound vnto no man doth when he thinketh good call enlighten those whome according vnto his aeternall fore-appointed election in Christ it pleased him of his meere mercie to chuse and hauing bestowed faith vppon them and regenerated them hee freelie iustifieth them in the same Christ meaning one day to lay open in them being glorified the great glorie of his great and vnspeakeable mercie 14 We doe condemne therefore all those who appoint the foresight and foreknowledge either of faith or works as a praeexistent or foregoing cause of election which was fore-ordained from aeternitie neither do we teach that anie man was elected because he should either beleeue or doe well but contrariwise that they therefore are indued with faith who doe beleeue and that they labour to doe well who are carefull of good workes because that God of his meere free goodnes did appoint them vnto saluation and therfore to haue faith in Christ and the true fruits of faith 15 The certaintie of this Election is not to bee fetched from that aeternall decree known onelie vnto God nor yet from a generall calling but from the gifts inhaerent in vs and the effects proper vnto the elect that is from the good motions of the vnderstanding and the will we must fetch the gift of true regeneration peculiar onely vnto the elect and from Regeneration we must gather that vnrepentant gift of imputed righteousnes From hence againe by our effectual calling we must arise to the full assurance of faith and the testimony of the Spirit of adoption in vs and from thence last of all
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
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
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
indeed from all aeternitie or els because they will haue the fleshe of Christ to be taken out of the substance of the Godhead or as some do nowe affirme because all the proprieties of the Deity were poured into the humane nature when the worde was incarnate or to be briefe by what other dotage soeuer they goe about to obscure the coaeternall generation of the Sonne Defended by IOHN HENRY SCHINTYER of Tigurine THE FOVRTH SORT OF PRINCIPLES CONCERNING THE HOLY GHOST HITHERTO CONCERNING THE PERSONS of the Father and the Sonne it followeth now that we speake of the holie Spirit 1 VVHereas the word SPIRIT is diuersly taken in the scriptures we in this doctrine do vnderstand by the holie spirit the third person in Trinitie 2 The holie Spirit is that Essentiall and working power who is essentially subsisting in the Father and the Son from whome the whole Deity wherein also they doe subsist being communicated vnto him after an vnspekable maner though he procedeth or if we may so speake is as it were breathed yet is he not at all seperated in respect of this his proceding but is in regard of the maner of his being distinguished from the persons of the Father and the Sonne And therefore he is not without cause reckoned the third person in nomber seing in consideration of his being hee is referred vnto the Father and the sonne yet not as vnto two beginnings but as vnto one 3 The Deity thus communicated by issuing and proceeding is not multiplied in substance seing he is most simple and single Whence it is that the holie Ghost in regard of his person is and euer hath bin coessentiall and coaeternall with the Father and the sonne and in regarde of his substance is that one onely true God in himselfe Wherevpon also the name of God is sometimes personally attributed vnto him The holy Ghost is therefore to be worshipped by the one and the same faith and inuocation that the Father and Son are 4 And although the works of the Trinnitie which they cal outward or external are vnseperable yet in the effecting of them wee are to obserue a distinction not onelye of the persons but also of the personall actions 5 The proper and the peculiar action of the holie Spirit in all the workes of the Deity bee they naturall and ordinary or els extraordinary was and is to effect in his time and maner those things which the father from all aeternitie hath decreed in his owne wisdome that is in his Son and the Son hath ordered and disposed to come to passe 6 Yet is not the holy spirit any instrumental cause affording his helpe as a seruaunt vnto the Father or the Son but working together with them without any inferioritie or inaequallitie 7 But the power and working of the holy spirit is especiallie seene in the planting and gouerning of the Church In which particular respect he is called the holie spirit even because that he who is most holie doth stirr vp and nourish all the holie motions that are in the elect For he it is by whose inspiration all the holie prophets haue spoken it is he that giueth eares to heare and a hart to beleeue who appointeth Pastors and doth enable them with necessary gifts who stirreth vp the slouthfull and being the true comforter indeed doth comfort the afflicted soule By whome those that are borne againe of him do cry Abba father he also formed the fleshe of Christ in the wombe of the virgine and did most aboundantlie anoint his humane nature to conclude it is he by whose strength we stand vntill we overcome Wherefore we doe abhor and renounce the SABELLIANS who confound the persones with the substance of the Godhead the ARRIANS and the MACEDONIANS who deny the holie Ghost to bee coessentiall with the Father and the Son the GRECIANS of later time who affirme that hee doth onlie proceed from the father and those also who by the holie Ghost will haue nothing els to be ment saue certaine motions and inspirations onely together with those who deny that he is to be invocated by the one and the selfesame faith with the Father and the Sonne and to be briefe we detest all those that any waies oppugne the Deity of the holy Ghost either in his substance or person Defended by IOHN IAMES COLER of Tygurine THE FIFT SORT OF PRINCIPLES CONCERNING THE ATTRIBVTES OF GOD IN GENERALL HITHERTO WE HAVE SPOKEN OF GOD both as far as wee are able to attaine vnto bee the light of nature also as he is laied before vs in the holy Scripturs to be three in person and one in substance now it followeth that we intreat of his attributes wherby in a sort we are taught what maner of God he is 1 ALthough there be no composition in God nor yet any accidentall qualitie seeing hee is a substance most single and euery way one yet to the end that according vnto our capacitie we might vnderstande what a God hee is he himselfe in the scriptures is accustomed to attribute vnto himselfe many things as qualities 2 By attributes in this place then we vnderstande the essentiall proprieties of the Deity which are attributed vnto him in the scriptures 3 These things are so attributed vnto him that notwithstanding they place nothing in him that is cōpoūd or diuers from his substance but look whatsoeuer they point him out to be the very same he is in his owne most simple substance 4 For both these proprieties and also their actions doe in very deede differ no whit from the substance of the Godhead but onely in some consideration we are to holde them diuers both from the diuine substance and also the on from the other 5 Now these things are attributed vnto the Deity sometimes substātiuely somtims adjectiuely as they speak that we may thereby knowe him to be a being that subsisteth indeede and that he is such a one not by participation and imperfectlie but of himselfe and that most perfectlie 6 Of attributes we make two kinds the one is of them which are so proper vnto the Deitie that they can bee in no sort communicated vnto creatures neither haue they anie other respect vnto creatures saue that by them the Deitie is distinguished from creatures of this kind are aeternity simplenes vnmeasurablenes omnipotencie 7 The other kind is of those who although simply and as far as they are in the Deitie they cannot be communicated yet creatures may be partakers of them not properly but by analogie and a kinde of agreement and that not essentially but in regarde of qualitie and but in part neither such ar wisedome goodnes and the rest of that kind Therefore OSIANDER erred grosly whoe taught that the essentiall righteousnes of God was communicated vnto vs and at this day their error is intollerable who recalling back again the blasphemie of EVTYCHES holde that al the proprieties of the Deitie were powred by personall vnion into the flesh which
the Sonne of God tooke vpon him 8 For whatsoeuer is not the diuine essence thervnto the essentiall attributes of the Deitie cannot be communicated 9 The actions furthermore which we said to be also attributes of the Deitie wee deuide both into those which they call remaining because they doe so continue in the Deitie that worketh as they bring forth no worke out of the doer of which sort are prouidence and predestination and also into those which may be tearmed passing that is those which leaue some worke out of the doer or doe inferre a suffering vnto some thing as are creation and redemption 10 As for the attributes which haue their names from the effects proceeding from God vpon the creatures thogh they seeme to haue had their beginning in time as where God is called the Creator redeemer c. yet wee denie that either they put any change in God or do agree vnto him by way of accident Defended by IOHN CASTOL of Geneua THE SIXT SORT OF PRINCIPLES CONCERNING THE OMNIPOTENCY OF GOD. THE ATTRIBVTES OF GOD IN GENErall haue bene dealt with now some of them in speciall are to be handled 1 THe omnipotencie of God is that very immeasurable and infinite essence of God which is communicable vnto no creature alwaies doing neuer suffering and which cannot decist to be that which it is 2 This being in deed but one may yet in diuerse considerations be said to be manifolde 3 For the omnipotencie is one way considered when we speake of it as God doth alway worke in him selfe it is another way regarded in respect that God worketh out of him selfe and can worke innumerable thinges if it pleaseth him 4 For wee hold that God is omnipotent in as much as besides that he is able to do whatsoeuer he will he can both will and do innumerable things which hee will neuer either will or doe We do therefore condemne them who say that God is for no other cause omnipotent but in as much as hee can without exception worke whatsoeuer can bee either spoken or imagined And we doe dislike of them who thinke that God is in that respect onely called omnipotent because he can do onely whatsoeuer he will For his power is in it selfe infinite whereas his will is as it were bounded within the verie act of will 5 Now we hold that God cannot do any of these things which either are repugnant vnto his personall proprieties as that the Father cannot bee begotten neither the Sonne begotten or are contrarie vnto his essence as to be finite or which implie a contradiction of which sort it is to make that a bodie shall bee truly naturall and yet neither to haue quantity nor to be contained in any place Brieflie we denie that God can doe any thing which if they were done might shew him to haue defects and weaknes in him as to die to lie to sinne c. 6 And as by faith we beleeue according vnto the Scriptures and the Creeds appointed in the church that God only is omnipotent so we do professe and publish the same with our mouth 7 For it is no lesse repugnant vnto his nature that there should be many omnipotents then that there should be many Gods Whence it is that Christian Religion doeth not acknowledge in God distinct into three persons three omnipotents but one omnipotent Now concerning the humane nature of Christ although it be vnited vnto the deuine in the person of the Sonne who is but one yet as it is not therefore made God so is it not properlie made omnipotent but it retained even it own infirmities before it was glorified wherein it might suffer and dye for vs and now being glorified although it be free from all infirmities and glorious yet is it not in it selfe made omnipotent Defended by WILLIAM MOâ—NES of Niuerse THE SEVENTH SORT OF PRINCIPLES CONCERNING THE KNOWLEDGE THAT IS IN GOD. I VNto the treatise of Gods omnipotencie is to be joined the declaration of the knowledge that is in him being a doctrine verie necessarie to the end that the true God may bee seuered from the false and that from it we may take counsell and consolation II Now this science or knowledge is considered both in it selfe simplie when the question is what and of what sort it is and also in respect of the things that it doth know III By this knowledge we meane an absolute and a most cleare knowledge in God both of himself and of all things created whereby he doth not onlie know all things to bee but also the reason why they are so And this knowledge is different from all the sight that men and Angels haue not by comparison that it is greater and theirs lesser but altogether in the whole nature of it The which difference wee discerne by these notes 1 That this knowledge is essentiall and euen the vnderstanding essence of God 2 That it ariseth not from the outwarde senses or from the notions that the vnderstanding doth apprehend by reasoning by joining things together and by deuiding or yet from the report of any other no not from the knowledge of principles and causes that are of themselues formed in the vnderstanding 3 That it is neither any habite nor action nor any thing different from that verie thing that doth vnderstand that is from the essence of God seeing it is moste simple 4 That it vnderstandeth all things at once 5 That it is most certaine 6 That it is alwaies the same IIII Now in respect of the things that it doth know wee affirme that God doth know al things by himself of himself 1 Himself properly and most fullie 2 All things past present and to come euen those things that are casuall 3 Yea and such things as neither are nor euer shal be 4 Euen euill things 5 Yea infinite 6 And euen all the motions of the will and their issues 7 And not onely by a generall knowledge of generall things but euen by a most exact and perfect of euerie particular V This knowledge which in respect of things to come is called praescience or fore-knowledge is not the cause of the existence of thinges although there is nothing to come to passe which God did not fore-know that it should come VI This knowledge either in whole or in part can no creature be capable off Defended by IOHN FLORIDVS of Angieu THE EIGHT SORT OF PRINCIPLES CONCERNING THE VVILL OF GOD. 1 THe discourse concerning Gods will which is most of al to be sought into for our saluation followeth that which is concerning his knowledge 2 By the worde WILL in God wee vnderstand both the diuine essence which doth imbrace and delite in that chiefe and soueraigne good which it hath in it selfe and also in respect of the thinges that God will haue done wee meane the verie action of will 3 And in this latter regard it is also considered two manner of waies either as it is a decree certaine
the Mediator both of the Fathers that were circumcised and also of vs that now are vnder Baptisme 16 Thirdly that he came therefore into the world not to breake but to performe the law and perfectlie to fulfill it euen in the least points 17 Fourthly that he is the knot the band of both the couenants although he abrogated the olde by the new 18 We then condemne their blasphemy who thinking that Christ was born a bare man do teach that in his baptisme hee was first of all made pertaker of the holy Ghost and therefore that he is called God onelie in name Defended by DANIEL CHAMERIVS Occitanus PRINCIPLES CONCERNING THE PASSION AND DEATH OF OVR LORD IESVS CHRIST XLIII HAVING HANDLED THOSE THINGES which appertaine vnto the conception and Natiuitie of Iesus Christ our Sauiour we are to come vnto his Passion 1 AS soone as the WORD that aeternall Son of God taking vpon him mans flesh was brought foorth into this world hee began euen then to performe the mysterie of our Saluation Neither had it sufficiently profited vs that Christ had onely beene borne vnlesse also hee had performed whatsoeuer was required to bee done that wee should be reconciled vnto God 2 The will of the Father consisted in these points first that in him mans nature being perfect and pure from all sinne should most holily most perfectly and most fully fulfill all the righteousnes of the lawe Secondly that by the whole course of his life hee should take vpon himselfe the punishments due vnto our sinnes and pay the ransome of them by a full satisfaction 3 Therefore whereas in our beliefe wee go presentlie from his Natiuitie to the suffering of the Crosse thereby setting down a part for the whole is comprehended what soeuer Christ suffered euen from the very moment of hys conception vnto the day that hee was deliuered into the hands of the Iudge and that not without cause seeing this was the last and especiall act of the suffering of Christ for vs. 4 By his passion in like sort we vnderstand also al those sorts of injuries wherewith the Euangelists doe write that he was reproched and his punishments agrauated 5 In these sufferings of Christ we consider three things especially 6 And first of al both that fearful hatred of God against euerie transgression of the law which could in no wise bee appeased but by a most perfect satisfaction 7 And also that vnspeakable loue of God towards mā who sent that onely begotten Son of his that whosoeuer shuld beleeue in him should not perish but haue euerlasting life 8 Next wee are to consider the instruments which the Lord vsed to effect so great a worke and they were most euill namelie Sathan the Priests IVDAS and PILATE for who but such as were most wicked could finde in their heartes to accuse or condemne him that was most innocent yet the LORDE vsed them in such sort as by their meanes he brought to passe that worke which of all other the workes of God was the most holy and the most admirable that is the redemption of his Elect and as for the instruments who sinned not by compulsion but wilfullie and against their owne conscience hee allotted them vnto most just condemnation 9 Thirdly we consider the effects of that sacrifice namelie the force of that most perfect obedience of his euen vnto the death of the Crosse whereby we are clad with such a righteousnes as the law of God requireth and also the most ful satisfaction for all our sinnes wrought by this oblation once offered whence doth follow remission of sins freelie in respect of vs. Wherefore the Papists doe erre most foulie who besides the onely Passion of Christ go about to place their own merites and the merites of Saints as a needful supplie of the saide Passion or as though Christ was therefore borne that he might powre into vs the force to merite aeternall life of our selues 10 Nowe seeing Christ was true man that is consisting of a true soule and of a true bodie of a man he had a body subject vnto outward passions and therfore he bare most greeuous sufferinges in his bodie to the end that hee might trulie deliuer vs euen in respect of our bodies 11 Now in respect of the soule he was strucken thorow with most vnspeakable anguishes and torments yea hee suffered in his soule the most horrible and fearefull burthen of Gods wrath that he might deliuer our soules from the euerlasting torments of Hell They therefore are to be condemned who haue affirmed that Christ either did not suffer as the Simonians or that hee did not trulie but supposedly suffer as the Marcionites and the Manichaees did 12 The Diuinitie notwithstanding which was personally vnited vnto the humanitie that was assumed did not depart therefrom in the time of the passion but it so farre with helde it selfe in not shewing the force thereof vntill that his soule did vnspeakablie apprehende and feele the wrath of God then the which nothing can bee imagined more horrible the burthen whereof he had neuer bene able to sustaine vnlesse at the last he had bene strengthened to gaine the victorie by the same Deitie of the word 13 Iesus Christ then to speake properly suffered in his bodie and in his soule yet notwithstanding we may trulie and Christianlie say that the Lorde of glory was crucified dead c. not that the Deitie did suffer for the Diuinitie is imparible but that this bodie and this soule is the proper body and the proper soule of the WORD We doe detest therefore both the open Eutychians who as they confound the proprieties and the natures so they hould that the Deity did suffer also the close and secret Eutychians who are compelled in deede to confesse that the Deitie did not suffer but yet do hould that the communicating of the proprieties of the Godhead and the Manhood are reall euen in respect of the natures them selues and therefore that the WORDE in respect of it selfe did suffer some thing 14 That base estate of the WORD whereby he made himselfe of no reputation not in himselfe but in the fleshe which was assumed was especiallie seene as it were with the eies in his Passion wherein the aeternall Sonne of God as wee may say forgetting himselfe if I may so speake did hasten of his owne accord vnto such a punishment 15 The condemnation of Christ vnder CAIPHAS and PONTIVS PILAT which is a matter of no small moment consideration went before the punishment which he suffered For when as we could not stand before the Tribunall seat of God Christ appeared before the seat of the high Priest PONTIVS PILATE yet was he by and by condemned to be hanged vpon the Crosse the just for the vnjust that he might set vs free from the judgement of GOD the Father 16 The kind of punishment wherevnto he was judged was the Crosse then the which there was nothing more ignominious euen by the
whole analogie may be kept and also for the cause alledged in the 11 principle 16 This analogie doth depend vpon the diuine ordination institution or blessing by vertue wherof common things are drawne vnto a holie vse The signes therefore haue by the ordinance of God no consideration at all of a Sacrament saue onely in the action of their lawfull administration Neither are wee to imagine of any force that should bee engraffed in the signs themselues seing they differ from common things in regard of a Sacramentall signification onely and that in the very vse That carrying about an adoration of the signes is most horrible Idolatrie 17 As the whole force of the Supper and the Sacramentall formes of speach doe arise from this analogie so they are to be judged thereby These speaches therfore This is my body the cup is the new Testamēt in my blood are not to be expoūded according to the words but according to the meaning that is by a Sacramentall Metonymie or chaunge of the name whereby those things are said to be that wherof onely they are a signe 18 The proper and principall endes of the Suppcr are both the serious remembraunce joyned with thankes-giuing of the death of Christ to his glorie and our profite and also the neerer ingraffing of vs into the body of Christ by faith beeing strengthened and increased and our neerer vniting with God the Father by meanes of the Mediator who dwelleth in vs by his Spirite 19 The lesse principall endes are the mutuall communion and loue of the faithfull being members of the same body the outward witnessing of that mutuall consent and the preseruation of publicke meetings 20 The effects of the Supper doe differ from the ends but in respect onely For seeing it is ordained by Christ vnto these ends it cannot be but that they should ensue vppon the lawfull vse of the Supper yet so as the instrumentall signification is attributed vnto them as their worke whereas the whole efficacie is solie referred vnto the holie Ghost 21 The profit and efficacie of the Supper is not to bee tied vnto the verie moment of the action of receauing but doth extend it selfe vnto our whole life yet is not the action once celebrated to bee for this cause euer after neglected seeing no man hath such a perfection of faith in this life as he standeth not in need of this support Defended by IANES ARMINIVS of Holland PRINCIPLES TOVCHING THE POPISH MASSE LXI WEE HAVE SPOKEN IN THE FORMER Principles concerning the true vse of the Supper of the Lorde now wee are to shew in few wordes how the said vse hath bene diuerslie depraued by Sathan 1 OF all the errors that haue risen about the holie Supper of the Lord that inuention of Transubstantiation is the most ouglie which was brought in and confirmed especially by LANFRANKE about the yeare 1050. 2 For when as the words of Christ instituting this Supper ar to be vnderstood acording vnto his mind who speaketh them which alwaies ought to be regarded in all acts and especiallie in Testaments so that in this Sacrament the bodie and bloode of Christ are truelie but sacramentallie and by faith giuing credite without question vnto his woordes receaued The Transubstantiators contrary to all reason and vse of Sacraments haue so obstinatelie stooke to the woordes that manie absurdities haue risen thereof 3 First of all seeing all Sacraments do consist of signes and things signified they doe take away the nature of the signes For they teach that after the Consecration as they call it the signes do not remaine but that the thing it self onelie is presented vnto vs. 4 Secondlie the Sacramentall participation beeing thus abolished they make a kinde of imaginary receauing of the Lords bodie and blood whereby as they hold the bodie which is nowe in heauen is reallie and corporallie present in infinite places at the same time and is receaued at once in whole and in part by manie and by one which thing as it is most absurde so doth it ouerthrow the articles of the Ascension and sitting at the right hand of the Father 5 Thridlie they haue fained such a change as maketh that which is not to be and that which is not to be For they doe so spoile the bread and the wine of their essence as they desist to be bread and wine and begin to be some other thing and they dreame of accidences that are inhaerent in no subjectes against the first article of the beleife which teacheth that the Lord is the Creator and preseruer of the things which he made 6 And heere they doe verie foolishlie bring in the omnipotencie of God for wee are now to enquire not what God can but what hee will doe according to his written worde Moreouer it cannot be either that God can lie or that Christ can be contrarie to himself both which wil necessarilie come to passe if anie thing be said to haue beene ordained by Christ contrary to the articles of our faith 7 Hence haue risen two most greeuous errours the former touching the worshipping of the bread and the wine the which in a verie fearfull blasphemous sorte are thus commonlie saluted by the Papists ALL HAILE SAVIOVR OF THE VVORLD THE VVORD OF THE FATHER THE TRVE SACRIFICE LIVELIE FLESH THE VVHOLE DEITIE TRVE MAN c. The other touching the expiatorie and propitiatorie oblation for the sinnes of the quick and the dead which the Church of Rome doth properly call the Masse and wherein they place the somme of all Christianitie 8 For the Masse is not that mingle mangle patched vp as it were of the shreds of diuerse places gathered heere there out of the Scripture and other authours which are the reliques of the auncient Liturgie or common seruice booke of the Christians but it is that ordinarie propitiation and oblation called by them their vnbloodie Sacrifice which is offered vnto God the Father for the sinnes of the quick and the dead 9 Nowe they offend in this point first because they change the Sacrament into a sacrifice wheras Christ commaunding vs to receaue and not to offer ordained a Sacrament and not a Sacrifice 10 Next in that they falslie teach that in the Christian Church there remaineth after the death of Christ anie expiatorie Sacrifice besides the verie bodie of Christ which is endued with a true humaine nature and soule 11 Thridlie in that they closelie accuse that one and most perfect sacrifice of Christ of imperfection by iterating the same euerie hand while For iteration is a note of imperfection as the Apostle saith Heb. 7. 12 Christ indeed commanded all the faithfull to celebrate the memorie of his passion but hee gaue no commandement vnto anie that he should bee sacrificed For there ought to be no mention of the NAME and office of a PRIEST or of an ALTER at this day in the Church of Christ For Christ is now the onelie and the chief Priest who offered himself
solemne profession of the external worship of God vpon that day in the publik congregation The Lord herein deling most mercifully with vs in that he granteth vs six dayes to bestow our selues in a holie sort in our worldlie businesse and requireth no more to himselfe but one of seauen The reuollution of which seauen daies being fetched from the creation of the worlde doth measure the length of all ages and times The Iewes therefore are deceaued and also those who together with EBION CERINTHVS and other superstitious obseruers of the Sabbaoth doe at this day require that seauenth day to bee superstitiouslie obserued amongst Christians and so by laying a yoak vpon those that are deliuered by Christ do go about to make christ vnprofitable vnto vs. 16 And euen as also besides the obseruation of the Sabbaoth which came about euerie seauenth day there were other dayes appointed vnder the Lawe to celebrate some of the benefites of God whereunto it was lawfull to add some others so it were to the same purpose and not to erect wil-worship as were those two daies named PVRIM instituted vnder ESTHER and also the feast of the dedication of the Temple euen so also there is nothing to the contrary but that both in particular churches and also generallie in the whole church some such daies may be ordained according as the necessitie of occasions and times do require 17 Yet two things are heere necessarilie to bee taken heed vnto first that those daies bee verie fewe least that by such holie daies an entrie bee opened to idlenes and riot the which abuses manie of the auncient fathers doe complaine to haue come to passe in their time at those meetings which were celebrated at the sepulchres of the martyrs The other that no leauen of superstition much more of impiety be intermingled with such obseruations to be short those holie dayes if need so require must bee so instituted as all possible heed be taken that no such abuses do creepe in and especiallie that such holie dayes be consecrated vnto none saue vnto God The Papistes therefore are to bee condemned who frō the smal beginning of that impiety which first sprang vp from the resort to the graues of the Martyres are growne to that passe that they haue dedicated vnto their Saincts as they call them daies Temples and inuocations which are joined not onlie with vnspeakeable riot but euen with most open superstition and horrible Idolatrie 18 Seeing then the case thus standeth and that this great wickednesse is so far growne that it can not abide anie moderate remedie those godly Magistrates and Pastors haue done religiouslie and wiselie who haue either in part or whollie as in some places abrogated the obseruation of these dayes yet is not the peculier remembrance of some of the wonderfull acts of our Sauior Christ to be therefore abolished Defended by IOHN WTERBOGAERT a low country man of Vltraject PRINCIPLES VPON THE FIFTH COMMANDEMENT OF GODS LAVVE XXXIIII 1 HAuing alreadie expounded the commandemēts of the first Table which do properlie and peculiarlie appertaine vnto the true and lawfull worship of God it is meete that wee lay open the commandements of the second which do containe our dutie towardes our neighbor first we will deale with the first precept therof 2 This commandement therefore may bee verie aptlie deuided into two heads that is into the commandement it self properly so called and the promise 3 In the commandement are distinguished by setting down one sort for the whole the diuers degrees of the callings appointed by God to the behoofe of mans societie namlie to the end that euery man should walke with great care in his owne calling neuer turning his eies from the bounds therof 4 Therefore children which is the first degree of mans societie are commanded to honor their father mother which thing also nature it self doth teach By this name are comprehended both these from whence we are come and also those that issue from vs together with our kinsfolke both by father and by mother our allies and our countrie it self and in like sort those are heere comprehended vnto whom we are bound to performe anie obedience either by reason of their high place and authoritie as kings Magistrates Lords Maisters or by reason of their age as olde men or those vnto whom we are bound for some benefite or by any other knot of dutie 3 The word HONOR containeth three things reuerence obedience and thankfulnes 6 Reuerence is the acknowledgement regard which is yeelded by the inferiours vnto the superiors not only in bodie but also in mind So the sonne is bound to honor reuerence both his parents the subject his gouernor the yonger honor his elder in years to be short one man to an other 7 Obedience is the execution of the commādemēt giuen by the superiour performed cheerfully and reddily by the inferiour as far as lieth in him therefore sonnes are boūd willingly to submit thēselues vnto their parents and subjects vnto their gouernors and to obey their commādements with all their might The Anabaptists then do withstād both God nature who think that there ought to be no vse of magistrats amongst christians but that they are to be abolished 8 We are yet to take heed that we yeeld not to our parents Magistrats or yet to anie man more than is meete that is that we haue them not in Gods steed And therefore they do greeuouslie sinne who hold that whatsoeuer pleaseth the Prince ought to haue the force of a law 9 Thankfulnes doth then manifest it self when as we do freelie acknowledge that we owe a dutie vnto al those of whome we haue receaued anie benefite and are readie to repay them againe and that in fuller measure if we bee able Neither is it anie thing against this point that fathers doe lay vp for their children and not contrariwise for it commeth often to passe that parentes doe stand in neede of the helpe and support of their children 10 Euen as honor is to be yeelded vnto superiours so on the other side those that are aboue others in degree ar bound to performe their duty towards their inferiours 11 Parents therefore must take the care of their children but so as they do not suffer them to haue too much of their owne will that is that they doe not loue those whome they haue begotten either more or otherwise thē is meet Of which sort was the loue of ELIE towardes his sonnes HOPHNIE and PHINEAS whereas it is their dutie fatherlie to chastise their offences 12 It is the dutie also of Magistrats to regard the welth of their subjects to appoint and by wise counsell to enact and ordaine those things which belong to their quiet and peaceable estate in this life But as for those things which appertaine vnto the saluation of our soules and doe belong to the causes preceptes and meanes to obtaine the same it belongeth not vnto Magistrats to
prescribe them but it is an especiall part of their dutie both to see according vnto the authority graunted vnto them that the true worship of God bee lawfullie established according to his word in the countries that are vnder their gouernement and also to defend the same being once established against the violaters thereof euen by punishing them with death if the case so require 13 In this commandement also the flockes are bound to obey their Pastors and ouerseers and also cheerefullie to honour them and prouide for their maintenance as they on the other side are bound with great conscience care to feede their flocks committed vnto them 14 Yet can neither the subjects with a good conscience obey their Magistrats when they command them thinges that are manifestlie impious and vnjust nor the flockes yeelde obedience vnto their false Pastors who goe astraie from the will of God 15 Yet it is not lawfull for priuate men to rise or oppose themselues violentlie against the Magistrates that deale tyranniouslie with them but it is their dutie when anie such thing commeth to passe either to betake themselues to praiers and pacience which notwithstanding muste not carie vs away from that which God requireth of vs or to flie vnto them vnto whome the Lawe hath giuen authoritie to bridle and to restraine such tyrants 16 The particuler actions of some which seemeth to giue leaue to priuate men to take armour against a tyrant are not rashly to be drawne into example 17 Briefly we affirme that within this commandement our neighbour also is comprehended that is euerye man our enemies and all vnto whome wee may doe good in the Lord because the lawes of nature it selfe do bind man vnto man 18 Hitherto concerning the commandement The promise adjoined vnto the obseruation therof is anexed vnto it first to the end that men might bee more and more stirred vp to yeeld the said honour Secondly that it shoulde be as it were an earnest-pennie of the diuine couenaunt Wherein also mention is made of that land which the Lorde had appoynted as it were a pledge of his couenaunt 19 This promise belongeth vnto vs not as far as wee consider the same as it was sometimes made vnto the people of the Iewes concerning that holie land but in regard that wheresoeuer wee bee the earth is the Lords and in what countrie soeuer we dwell the same is graunted vnto vs by the gift of God 20 Now this promise is meruelouslie agreeable vnto the commandement it selfe whereby the prolonging continuance of this life is promised vnto him that honoureth those that were the instruments of the life which he enjoyeth 21 And euen as a long and a prosperous life is promised vnto obedient Sonnes so on the other side all disobedient vnthankful and obstinat Children are assured of the punishment of infamie joyned with diuers and great calamities and torments 22 Neither are we therfore to conclude that this promise is vaine because neither those are alwaies long liued who performe this dutie neither yet al the breakers of this commaundement doe die in their youth For the Lorde doth so dispose the blessings of this life as he thinketh expedient and the sooner hee calleth hence those that are obedient vnto their Parents by so much the sooner he blesseth them now the long life of the rebellious do so commend the pacience of God as notwithstanding it becommeth a curse vnto them Defended by IOHN GIGORDVS Baeterrensis Occitanus PRINCIPLES VPON THE SIXT COMMAVNDEMENT OF GODS LAVVE XXXV 1 SEeing that life giueth beeing vnto mankinde and that the commandements folowing do appertain directlie vnto the preseruation thereof this commaundement is justlie set downe in the first place the reason wherof is three-foulde meerely and directlie diuine naturall and politike 2 Directlie diuine because that seeing God is the onelie Authour and judge of mankinde he sinneth most greeuouslie against the Majestie of God whosoeuer doth errogate vnto him selfe the authoritie to take away life from man 3 Naturall because that seeing nature doth desire nothing more then the preseruation of it selfe he seemeth to bid battaile vnto all humanitie whosoeuer goeth about to destroy the verie nature of man it self as far as in him lieth 4 Politicke because the other sins of men against men do but annoy the societie of man whereas murther dooth vtterlie destroy and abollish the same 5 The slaughter of man onely is heere forbidden The MANICHAES therefore doted who thought that the vse of those things ar here prohibited which we can not enjoy except their liues be taken away from them 6 Yet it is rightlie gathered that all cruelty and sauadgenes in shedding the blood euen of beasts is here forbidden 7 He is not a manslaier vnto whome the Lord hath giuen expresse authoritie ouer the life of man either ordinarie as vnto Magistrates or extraordinarie as vnto PHINIAS SAMVEL PETER and generally vnto all those whose seruice it pleaseth his Majestie to vse for the punishment of some men so that it be knowen vnto them that God hath set them a worke 8 Yet extraordinary facts are not to be drawn vnto examples 9 Magistrates are so bound to reuenge wilful murther as they neither can nor ought to pardon their liues The Anabaptists therefore are intolerable who take away that power from the Magistrate and they are also greatlie to be reprehended who contrarie vnto al right and equitie woulde perswade men that the superiour Magistrates haue power to pardon wilfull murther 10 The Magistrate is bound to defend his people against all Domesticall enemies of the publick peace and also to saue them from the violence of forraine foes euen by force of armes if necessitie compell him It is then a most grosse error and most pernicious vnto mankinde to holde that all warres are vnlawefull vnto Christians 11 Seeing that the especiall bande of publicke peace is the agreement in the true worship of God the Magistrate is also the maintainer of the first Table against those that are manifestlie impious against heretiks that are condemned of their owne selues and all such as are the violators of the publick peace of the Church 12 This can bee no buckler to the vnjust persecutions either of the Papistes or of anie other against the Church which are alwaies likelie most vnjust both in respect of the matter it self and also of their forme of proceeding 13 They are to be accounted wilfull murtherers which haue had a purpose of killing either long before or vpon some sodain passion of their minde Yea and those also who not purposing directlie to murther do yet in the heat of their anger so hurt their neighbour as death followeth thereupon neither can drunkennes excuse murther 14 Slaughter meerelie committed at vnawares namelie wherein it appeareth that there was no purpose of hurt is not contained within this Lawe yet notwithstanding this kinde of fact requireth some clearing and a forme of discharge from the guiltinesse of the fact both