God and wee say that we cannot by our owne strength prepare any way for vs to come vnto God but that if wee will come vnto him he must draw vs. 10 It must needs be therefore that hee must first regenerate vs and make vs the sonnes of God and new creatures In which worke we are not co-workers with God but meerelie such as stand still while he worketh that wee may be wrought vpon and reformed by him euen as we were at the first created by him without anye helpe of ours 11 Nowe after regeneration wee are by faith drawne from death vnto life and to will is present with vs but so as wee are compassed about with manie hinderances by reason of the stings of sinne and the flesh in vs which are not vtterlie done away yet wee begin to bee co-workers with God and wee are so wrought vpon as wee also doe work And we shall then whollie obey him and stick vnto him euen when our full restitution beeing wrought wee shall enjoy that blessed and heauenly life 12. The discourse concerning voluntarie changeable and immutable thinges we thought meete to bee seuered from the quaestion of Free-will and placed in the doctrine of Gods prouidence Defended by FRANCES BVEFETIVS of Angiers PRINCIPLES CONCERNING SINNE XVII 1 THe estate wherevnto both ADAM and all his posteritie did fall is contrarie vnto that integritie wherein he was created at the first 2 For whereas the nature of man was then such as hee could haue liued according vnto the vpright and aeternall law which is nothing els but the will of God Sin hath brought him nowe to that passe that hee doth of a set purpose disobay the same 3 Sinne is not a bare want or priuation of good but a swaruing from the will of God 4 And wee thinke that it may bee thus fitlie defined Namely that it is whatsoeuer is against the law and will of God 5 For the force of sinne dooth not depend vppon the breach of some humaine constitution but vpon the transgression of Gods will onelie And therfore the definition of the Philosophers is most vnperfect who account sinne to be that onely which is repugnant vnto reason For reason it selfe can doe nothing els but go astray vntill it be lightned by the light of God The Libertines also are to bee condemned who make that onely to be sinne which a man 's owne conscience thinketh to be sinfull 6 The seat or subject of sinne is the verie soule it selfe that is the reason and the will For the former of these being ignorant of that which it should know or els ruling amisse as well in commanding as in forbidding hath sinne cleauing vnto it And the latter either when it willeth amisse that which it ought not to will or when it willeth not that which it ought to be desirous of sinneth The bodie is onelie the instrument of the soule in sinning 7 Some of the causes of sinne are inward as the will which before sinne came was in ADAM onely mutable But after sinne as well in him as in his posteritie was both mutable and corrupt Some outwarde as the Deuill and the diuerse objects that are laied before vs. 8 But as concerning the Lord hee in no wise can bee thought the Author of sinne who is so farre from turning men from himselfe that hee rather seeketh to conuert all men vnto himselfe as vnto the onely true and perfect end Yet hee is said to make them to doe that which is sinfull when he doth not restraine them from sinning the which whole worke is onelie to bee ascribed vnto his wisedome and justice We do condemne then the MANICHAEES the VELENTINIANS the SELEVTIANS c. who affirmed that sinne proceedeth from God 9 The effect and wages of sinne is death and that aeternally because it is committed against him who is aeternall and infinite That distinction of sinne then into mortall and veniall is improper saue onelie in the diuerse respects of the elect and the reprobate For vnto the elect all sinnes are veniall through Christ But vnto the reprobates there are no sins but they are mortall And it is manifest that the PELAGIANS doe erre when they say that death is natural vnto the bodie 10 Yet for all this we thinke not all sinnes to be equal in that sence that the Stoicks did But wee acknowledge certaine degrees in them according vnto the diuersitie of their objects and circumstances yet the originall corruption and guilt is alike aequall in all men Seeing all men are alike the sinfull sinnes of sinfull ADAM Defended by STEPHEN BLOIVS of Augiers PRINCIPLES CONCERNING THE DIVISION OF SINNE XVIII SEING WE HAVE SPOKEN OF SINNE in generall now we will deale with the same in speciall 1 THe principall sorts of sinnes are named two vz. Originall and Actuall which notwithstanding are rather issuing then disagreeing the one from the other for the one is as it were the cause and the root the other as the fruit and effect 2 Originall sinne is somtimes called absolutelie sinne Otherwhile flesh olde and first ADAM the sinne of nature concupiscence the lusts of the fleshe the lawe of the members the heart of man c. 3 And it may be thus fitlie defined namely an infection deriued from ADAM vnto all mankind 4 The subject wherevnto it cleaueth is not onelie the bodie but euen the soule also For whole man euery part of him is altogether corrupted and the powers and actions as well the superiour as the inferiour both of bodie and soule are polluted whence it commeth that in the affection and wil all things are depraued and peruerted and in the reason it selfe there is nothing but blindnes the ignorance and hatred of God 5 Now although the soule which is not taken from Adā but immediatlie created by God may seme to be voyd of this infectiō and that it seemeth not meet that the sins of the Fathers should be punished in the Children yet seeing ADAM is considered not onlie as some particuler man but as the beginning whēce al mākind did issue in whome also were all the gifts that were to bee bestowed vpon the whole ofspring he by his sinne lost them both to himself and vnto all men that proceed from him who are now in that only respect that they are and do resemble the image of ADAM hatefull vnto God Wee doe condemne therefore the PELLAGIANS who held that men were sinners not by birth but onely by immitation 6 In all men Christ onely excepted there is the same originall sinne and it hath spread it selfe alike vppon all men Neither are there any diuerse sorts of originall sins The Papists then doe erre who do except others besides Christ from originall sinne as the virgin Mary 7 There are two effectes of originall sinne the guilt or the offence whereby all men euen infants which yet haue committed no actuall sinne are made subject vnto Gods wrath and both deathes and also the want and priuation of
through Christ aprehended by faith do daily sin and though also that their good works are not every way perfect but defiled by sinne whereof wee haue many remnants stil continuing in vs after our renuing yet those that do beleeue are to feare no condemnation but may assuredly wait and looke for aeternall life wherof they shal be vndoubtedly partakers These Doctrines therefore are to be detested 1 That no man can be assured of his saluation 2 That the naturall remnants of Free-will beeing holpen by preuenting grace do worke together with or further the first grace to beleeue to do good works 3 That Iustification before the tribunall seat of God is to be attributted if not wholie yet in part vnto good workes and that as being meritorious 4 That the essential righteousnes of christ that is wherby Christ was God is powred into vs which was the phrenesie of OSIANDER 5 That we cannot be justified by a righteousnes that is not inhaerent in our selues 6 That our Iustification in the sight of God is an effect of our Regeneration 7 That it is false that wee are justified by faith 8 That Christ dooth purchase the dignitie of merit by our good workes which is a new-coyned falshood of the Iesuits 9 That the law which God hath left to vs in the Scriptures is not the onely rule of good workes 10 That the merrites of Christ onely are not sufficient for vs vnto saluation 11 Thar Christ in regard of the guilt and the punishment hath onely satisfied for sinnes past that is for sinnes going before Baptisme 12 That in the sinnes which follow baptisme the guilt is onelie remitted and not the punishment also 13 That originall sinne is vtterlie taken away by Baptisme and that by the worke wrought 14 That the good works of the faithfull are in no wise sinfull 15 That there may be some workes of Super-errogation Defended by BARTHOLMEVV RHODINGVS of Hafsia PRINCIPLES CONCERNING GOOD WORKES XXVII 1 GOod workes are as necessary for the sound and the vndoubted discerning of true sanctification in a regenerate man wherof we haue spoken as are good fruits in a tree that beareth to shew that it hath bin rightlie graffed 2 We call good works the effects of those actions onelie which in the regenerat by the working of the Spirite of God through faith are squared according vnto the prescript rule of Gods law that in them God might be glorified and our neighbours helped 3 There are foure thinges then to be especiallie obserued in this definition the holy Ghost as the efficient cause Faith the instrumentall the law of God the formall Gods glorie and the edification of our neighbour as the finall 4 Out of these former parts rightlie vnderstoode the whole doctrine of good workes is made cleare and with al the false doctrines both of ancient and new writers in this argument are out of them easily confuted 5 In the first place then to speak of the efficient cause we affirme that we are enabled to doe good workes onely by the grace and assistance of the holy Ghost renuing our harts when as it doth incline our vnderstanding our wil all our members which are turned from God in such sort as we do obey the knowen will of God for the worketh in vs both to will and to do The PAPISTS then are deceaued who leaning vpon their owne strength do brag of their free-will and their naturall abilities as if it laye in them to preuent or go before the first grace by a kinde of Praeparation and as though of themselues they could in a sort bring foorth good workes 6 Secondly as faith cannot be without good workes so good workes can not be where there is no faith Whereupon we condemne their errour who boldlie auouch that good workes were or coulde bee done by profane men or such as were not endued with faith howe just and wise soeuer they were accounted seeing whatsoeuer is done without faith is sinne 7 Although wee professe that good works are no lesse necessarily conjoined with faith then light with the Sunne or heat with the fire yet do we not say that they are therfore respected of God as though by them we deserued either to bee justified before him or to bee made his Children 8 And they are to be accounted to deale no lesse impudentlie then rashlie and ignorantlie who raise vp the slander that we contemne and reject good workes because we hold that men are justified by faith onlie 9 Thridlie seeing the Law of God is the cause which giueth the forme vnto good workes that is the name of true goodnes we auouch that none of those things which haue no other ground then the bare will or reason of man can be reckened among good workes 10 In like manner that a man may bee said to do well it is not sufficient that what he doth be found to be commanded in the Law of God but this also is required that he assuredlie know that what hee doth bee enjoined vnto him by the Lord and that he doe it with an intent to obey God therein For whatsoeuer is done with a doubtfull conscience is sinne 11 And although the good works of the regenerate be not perfect because we cannot in this life no not though we be assisted by the holie Ghost liue according vnto the prescript of Gods law but rather our good works are stained with manie blemishes yet they do please God not for any worthines of theirs but partly because our defects are couered by the holines merites and intercession of christ and partly because GOD dooth of fauour approoue and crowne them not as they are in them selues but as the effects of his Spirite in vs and witnesses of our faith Whence wee gather that the DONATISTS PELLAGIANS PHARISIES ANABAPTISTS MONKS and the rest of that batch are to bee condemned who brag of a perfection of life and obedience and doe securelie rest themselues in their own workes as though they were in euerie point answerable vnto the law of God 12 Lastly although we haue said that the ends of good workes are the glorie of God and the aedification of our neighbours yet doth it not therefore follow that â—…ereby other ends of greatest moment be excluded of which sort are the testimonie of a good conscience the sure token of true Religion or Christian faith the assurance of our aeternall election the auoyding of the punishment due vnto euill workes and the vndeserued obtaining of the good works Wherefore we may justlie accuse all Atheists Antinomians quarrellers with the law as though it were repugnant vnto it self Hypocrits Libertines and impenitent persons as guilty of impietie who either do despise good works as being vnprofitable or condemne them as burdensom vnto the conscience 13 Neither is it to bee concluded in asmuch as in this mater we make mention of rewards as the scripture doth that therefore they are by merite due vnto good workes For whatsoeuer wee doe or
that is by the lawe and the Gospel wherevnto no man can add or detract any thing without high treason against the supreame Majestie of God The Pope then and all his followers who haue presumed to impose laws vpon the consciences are condemned in this Petition 7 We desire furthermore that he would send faithfull seruants to declare this word purely and sincerely and that he would driue away all false Teachers and Prophets who go about by their owne inuentions to draw others away from the will of God 8 But in asmuch as that worde barely expounded by man would rather turne vnto our damnation then saluation for our judgement is meere contrarye vnto Gods will and our will doth turne away euen from the knowen will of God wee desire that the Lord would vouchsafe to engraffe the same in our mindes by the force and efficacie of the holie Ghost that the true light may shine in them 9 And seeing we can by no meanes fully obtaine these thinges in this world as beeing compelled to carrie about with vs the reliques of sinne euen vnto our dying day we do therefore desire that that day may come wherein Sathan sinne and death being subdued the Lord shall be all in all whence it may be easilie gathered how senssesse they are that flie this day as a fearefull thing 10 Out of all these things we may readily collect that a spirituall and not an earthly kingdome is here spoken of as also our Lord Iesus doth witnesse Iohn 18.36 because it is exercised both by GOD who is a Spirite and also vpon the conscience 11 The necessitie of this Petition doth first appeare in that Sathan seeketh nothing els but to erect the kingdom of darknes and confusion which is meere contrarie vnto this amongst men For the which cause hee is called the Prince and God of this world 12 Heere vnto is adjoyned our naturall infection together with our corrupt judgement and peruerse wil who preferre lies before the truth sinne before righteousnes earthly before spiritual most euill before good and vnjust before right thinges and in some who cannot bee subject vnto the law of God 13 But although the Deuill and wicked men do runne madde yet the Lorde doth and will exercise his gouernement as well vpon them as vppon the elect For who can bee exempted from his authoritie who hath created all thinges yet in a diuers manner For hee imbraceth the one with his eternall fauour whereas he consumeth the other in his fearefull wrath 14 And if God be properly said to beare rule when as men do willinglie submit themselues vnto him he sinneth most greeuously who vnder the pretence that GOD doth already rule both the godlie and the wicked doth not desire that the gouernement which GOD exerciseth in his Church may be daily increased and inlarged Defended by FREDERICK BILLETIVS a Low-countrey man PRINCIPLES TOVCHING THE THIRD PETITION OF THE LORDS PRAIER LXVII HAVING OPENED TWO OF THE PETItions of the Lordes Praier which doe immediatlie respect the glorie of God wee doe now come vnto the exposition of the third 1 THis Petition THY VVIL BE DONE IN EARTH AS IT IS IN HEAVEN is the third in order of those whereof we haue spoken because that no man doth obey the will of God being made known and commanded saue onely those who acknowledge God for their king 2 The summe or scope of this Petition is that the will of God may be performed vpon earth by men who know the same and loue it from their hearts as it is done by the blessed Angels in heauen 3 The aequitie of it is vnderstoode by the praeface For God is said to bee in Heauen which signifieth power and authoritie and to be our Father both in regard of the first creation of al men and also of the redemption of the regenerate whence it followeth that we being his seruants and sonnes are bound to know willingly to practise the will of our Lord and Father 4 This Petition is necessarie because our fleshe beeing bond-slaue vnto sinne and Sathan is contrary heerevnto Now the more impediments that do hinder vs to perform the will of God the more earnest ought wee to be in seeking strength to practise the same It is also necessary to the end that wee perish not but may be made Citizens of the kingdome of God which cannot be vnlesse wee obey his will not that the obedience of the same doth make vs free-men of his kingdome but in asmuch as it declareth that we haue bene made the Citizens thereof 5 The parts of this Petition as being a perfect similitude or two that which is opened and that which doth open The former containeth our prayer for the execution of Gods will the latter setteth downe a similitude which sheweth how wee desire the same to be performed here vppon earth 6 Let vs therefore diligently examine euerie worde of the Petition First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offereth it selfe which according vnto the accustomed maner of speaking amongest Christians is expressed by the worde WILL though that will bee of a more large signification then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 7 Now the word WILL doth not signifie the facultie or action of willing which in God differeth nothing from his essence but it pointeth out those thinges which GOD willeth by a Metynomie of the adjunct put for the subject 8 The things which God willeth are of two sortes For some of them are of that nature that they are good of themselues by the goodnes which God hath put into thē others of them are good by accident or for the end that God hath appointed who can bring foorth good out of euill and light out of darknes 9 Again some of those things that God willeth hath he made known vnto vs others hath he reserued to himselfe whence some of the ancients and also of the School-men made the wil of God to be in part voluntatem beneplaciti that is his free vnbounded or secret will and in part to bee voluntatem signi that is his signified written or reuealed will The Grecians call the former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For knowledge for apointment will good pleasure which containe the charges commandements doctrine reuealed vnto men concerning the will of God either generall touching all or particularly aplied vnto the calling of euery one which are briefly comprehended vnder the name of the Law and the Gospell 10 Now wee are to deale in this place with that which is called the signified will because that only is perfect obedience which is yeelded by those that haue knowledge and are willing to obey and which is concerning those things which are good of themselues and in the regard of those that doe performe them 11 Wheras THY VVIL not anothers or euery mans is added it taketh away mens traditions
monstruous disorders and wee accounte them for such constitutions as vnto whome no obedience is to bee yeelded 15 Yet we hold it not in any case lawful for priuat men to rise against their Magistrates though neuer so great tyrants for that is a far different thing frō refusing to yeeld obedience vnto impious or vnjust lawes 16 It becommeth Christians least of all other men to be contentious yet notwithstanding they are not forbidden when other meanes will not preuaile either to craue their aid or to defend their right before the Magistrates thogh the verie enemies of true religion as far as they may doe the same without giuing of offence so that it be done also with an vpright conscience a mind void of al guile reuenge and euill affection They are deceiued therefore who thinke it vnlawfull that Christians to seek and maintain their right by ciuil Pleas and to craue the helpe of the Magistrate 17 All men of what age nation sexe or condition so euer they be are bound without exception to be subjects vnto this ordinance of man not onely for feare of punishment which the lawe doth inflict but euen for conscience sake as the Apostle saith who commaundeth vs to make praier for all Magistrates without exception Rebellious and seditious therefore is the Papisticall Cleargie who vnder the colour of certaine counterfeit immunities hath presumed to with-drawe the necke from the yoke of the Magistrate 18 Yet is it the duetie of the superiour powers of which sort are the seauen electors in the Romain Empire and the states of kingdomes in all monarchies to restrain all furious tyrants which thing if they doe not performe they shall yeeld an account of their treacherie in the presence of God 19 As often as the Magistrate commandeth any thing that is repugnant either to the worship which wee owe vnto God or to the loue which we owe vnto our neighbour wee cannot yeeld obedience therevnto with a safe conscience For as oft as the commaundement of God and men are directlie opposed one against another this rule is to be perpetuallie obserued that it is better to obey GOD then men but yet so as no man is to passe the boundes of his calling as is set downe in the fifteenth Principle of this head Defended by IOHN IOBERTVS of poictiers PRINCIPLES TOVCHING THE REMISSION OF SINNES AND THE SIN AGAINST THE HOLY GHOST LXXIX 1 THe Article concerning the Church is already inentreated of it followeth nowe that wee deale with those benefites which our heauenlie Father doth bestow vpon his children partly in this life and partly in the life to come which are remission of sinnes resurrection of the bodie and life euerlasting 2 The Article touching the remission of sinnes beeing already spoken of when as we dealt with the justification of man by Christ opened the first Petition of the Lords Praier we wil now briefly touch the same and then come to that irremissible or vnpardonable sin which is called the sinne against the holy Ghost 3 Sinne in generall we define to bee a transgression or swaruing from the law repugnant vnto Gods wil brought into the world by our first Parents through the instigation of Sathan the fruit whereof is by the just curse of God the miserie of the life present and death aeternall 4 Nowe remission of sinnes is the free and the most full pardon of all our sinnes obtained by Christ apprehended by faith in the place of which sins succeedeth the imputation of the righteousnes of the said Christ 5 The fountaine of the remission of our sins is the aeternall and constant loue of God towards his Church Eternall because he loued vs from aeternity for if he had begun to loue vs hee should haue bene subject vnto change constant because with God is no shadow of change 6 Hence it appeareth that remission of sinnes beeing once bestowed can neuer be dissanulled For it must needs be that the counsel of God touching the saluation of his should be stable and firme 7 The cause whereby and for the which we obtaine remission of sins is the loue of God towardes man in Christ who draweth vs from condemnation deliuereth vs from the power of darknes and maketh vs meet to obtaine the inheritance of the Saints in light 8 The instrumentall cause is faith wrought in vs by the hearing of the worde Preached and confirmed by the vse of the Sacraments whereby we now doe not onely know that Christ is our Sauiour but also doe applie him and all his riches which are indeffinitely offered vnto the church as ours and euerie one of vs in particuler are assured of our Election 9 The faith therefore of the remission of our sinnes is a most full and sure perswasion whereby euerie faithfull man dooth assuredlie beleeue that God the Father hath pardoned him all his sins for the onely sacrifice of Christ and in their steed doth impute vnto him the righteousnes of Christ It appeareth out of the former things that the opinion concerning the remission of the fault but not of the punishment is altogether most detestable from whence the doctrine touching meritorious satisfaction in the presence of God touching indulgences Purgatory and praier for the dead haue arisen 10 Seeing God who is offended with sinne is just it followeth that whosoeuer doth not that which the Lawe commandeth and whosoeuer dooth that which the Lawe requireth not maketh himselfe subject vnto the burthen of Gods wrath whence it appeareth that the verie least transgression of the Lawe deserueth death if yee consider the nature of sinne Yet no sinne is so hainous but it is pardonable in Christ that one sinne excepted which is altogeather vncurable and irremissable whereof wee are now to speake seing we haue already dealt with remissible sinnes 11 This vncurable sinne is called sinne vnto death blasphemie against the holy Ghost not simply in respect that the holie Ghost is the third person in the Trinitie but in regard that it is hee onelie who enlightneth the mindes of men and openeth the way of saluation 12 The sinne against the holie Ghost is the voluntarie deniall of Christ beeing truelie knowen the falling away from the Gospell being sealed in the heart of man by the holie Ghost enlightning the same arising from the hatred of the truth joyned with a sauadge and more then barbarous tyrannie against the same and the Sophisticall opugning therefore and also with the contempt of the sacrifice of Christ which is the alone propitiation for sinne 13 This seemeth to be the manifest discription of this horrible sinne the cause thereof is the minde and will of man opugning the knowen truth by a Sathanicall kind of pride and cruelty 14 This sinne would the Lord therefore haue justlie to be vnpardonable because that they who do after this sort throw themselues hedlong do tread vnder foot the blood of Christ whome they haue trulie knowen without whom there is no saluation and doe stop vp the
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
can woorke the same are wee bound to doe and although wee had doone all yet must wee confesse our selues to be vnprofitable seruants We doe againe heere abhorre the MANICHAEES PELLAGIANS Pharisies and Papists who euery hand while thrusting vpon vs that prodigious dreame of their own concerning the merits of good workes doe thereby obscure and diminish the onlie merit of the satisfaction of Christ Defended by IOHN BRVNE of Bearne PRINCIPLES CONCERNING THE LAW OF GOD. XXVIII SEING WE HAVE ALREADIE SPOKEN of good works it now followeth that we deale with the rule thereof that is with the law of God 1 THe lawe of God is the manifestation and declaration of his will published by himselfe whereby is described both the true inward worship of God and also all the duties of man towards man 2 This lawe is deuided into three partes Morall Ceremoniall and politicke or judiciall 3 The Morall law is that which prescribeth the rule of Godly and vpright life in the presence of God the which rule is onelie the will of the law-giuer alone and it is deuided into two Tables The former whereof is concerning God The latter is touching our neighbour the former is comprehended in four commandements most orderlie set down and the latter in six whence it ariseth that the morall commandements are ten in number 4 The Ceremoniall law was as it were a certaine picture or shape exhibited vnto the outwarde senses of the inward worship of God the which portion of the law part lie as far as it was adjoyned vnto the Morall testified vnto men what in themselues they deserued namely aeternal death and damnation and partly as far to wit as it respected the Euangellicall promises of Christ that was to com did shadow our full deliuerance in Christ from that misery and calamitie 5 The Iudiciall or Politicall lawe was the doctrine of those externall actions whereby the ciuill Common-welth of the Iewes was to be gouerned 6 The Morall law may be also rightly called the law of nature because that God had ingraued the same at the first creation in the mindes of men in such sort as men should haue bene borne endued with the full knowledge thereof if sin had not for the most part darkened the same in them 7 Now because it was so growen out of vse by reason of sinne as in a manner it seemed to bee altogeather blotted out Therefore the Lorde thought good to publish renue and giue the same in writing vnto his people that they might not haue any excuse of their ignorance 8 It was in this sorte renued first of al to the end that compelling men by the sight of the repugnancie which is betwene that diuine rule of justice and our own affections behauior to acknowledg the corruption that is in them and the fruit thereof it might pronounce them worthie of aeternall damnation 9 Next that finding them guiltie of condemnation it might by accident drawe them to seeke remedy els-where namelie by the preaching of the Gospell 10 Thirdlie that hauing gotten the elect regenerated by the holie Ghost it might bee vnto them a teacher of true holines towardes GOD and charitie towardes their neighbours The PELLAGIANS then erred most falselie who thought that the lawe was giuen vnto men as though they beeing enabled by nature to performe the same onelie stood in neede to be put in minde of their dutie by it In which error also euen at this day the halfe PELAGIANS the Papists doe in a sort continue 11 Nowe whereas the lawe is saide by PAVLE to make sinne more sinful to procure wrath to be the sting of sinne and of death it is to be vnderstoode that this is done not by the fault of the law but by our corruption even as the the Gospell is vnto some the sauour of death vnto death not of it selfe but by accident 12 The morall law in consideration of the Saints that is of those that beleeue is abollished by the comming of Christ as farre as it had power to condemne and that because Christ was made a curse for them But it retaineth still a double vse in the elect namely that it might with the feare of punishment keepe vnder the olde man the remnants whereof is as yet in them and instruct their new man in the wayes of the Lord. Now in respect of the impenitent it retaineth and will vnto the worlds end retaine that first end which is to conuince them and condemne them without all hope of mercie And as to the other two profitable vses by their owne fault it is in no whit auaileable vnto them The Libertines therfore the Antinimonians and the rest that reject the moral Law are execrable accursed 13 The Ceremoniall Lawe is altogether abolished as touching the vse of it seeing the bodie it selfe which was shadowed by those figures is alreadie come The doctrine of the Pharisies is to be condemned the Ebionits also who taught that the obseruatiō of the ceremoniall Law was to be joined with the Gospell And their error is much more to bee damned who haue the traditions of mē in the same accoūt that these Iewes had the Ceremonies appointed by the Lord. 14 The Lord in steede of the whole outward worship of the law now abolished hath apointed in the assemblies of christian Churches the administratiō of two Sacramēts the which is to be celebrated in those rites that are strictly according vnto that rule which hee hath set downe vnto which rites it is vnlawfull for any man either to adde or to detract away 15 The Politick or Iudiciall law is also abolished because Christians are not boūd to rule their commonwelths after the same form that the polity of the Iewes was gouerned that generall aequitie notwithstanding reserued alwayes vnuiolable according vnto the which al humane lawes are to be squared which is that they be just and right We reject thē therfore as phantasticall men who teach that Christians are necessarily bound to vse the politick lawes of the Israelites and none other Defended by PETER PERRON of Lausanna PRINCIPLES CONCERNING THE PREFACE OF THE LAW AND THE FIRST COMMANDEMENT THEREOF XXIX SEING WEE HAVE ALREADIE DONE with the Preface of the Lawe and the diuision thereof it now remaineth that we deale seuerallie with euery precept of the same the which wee will handle in that verie order that they are set down And first of all we will speak of the Preface and of the first commandement of the Law 1 THe first words of the Lawe are a Praeface which dooth neither forbid nor command any thing that belongeth any wise vnto the ends of the things that are to bee done 2 The Lord before hee would begin to set downe the commandements thought meet to vse a kinde of proëme or entrance both that he might thereby procure authoritie loue and reuerence vnto his Law and also prepare the hearers to be attentiue easy to be instructed and willing to giue eare 3
The hearers are made attentiue 1. by this word and exhortation HEARE 2. by the majesty of God who speaketh I IEHOVA Easie to be instructed 1. by the shortnes of speach vsed vnto them 2. by the order and distribution of the commandements Willing to giue eare by putting them in mind 1. of the benefite of Adoption THY GOD. 2. of the late benefite of their deliuerie out of Egipt WHICH BROVGHT THEE OVT OF THE LAND OF EGYPT AND OVT OF THE HOVS OF BONDAGE 4 Now the Lord did this not that he might allure men by a kinde of eloquence as it is the custome of the most For the spirite of God dealeth not with vs by the persuasiue speaches of mans wisedome but that he might frame himselfe vnto our capacitie and disposition and that hee might sturre vp the dulnesse of our fleshe by that meanes that might best do it and be most beseeming his majestie 5 This Praeface doth in generall define vnto vs who is the true God wherin God doth specially direct his speach vnto Israell in such sort as in them he speaketh vnto al nations as hauing promised that all nations shall be blessed in the seed of Abraham 6 Ther are three things to be diligētly marked in euery commandement of this Law first the person of the Lawgiuer then the person vnto whome this Law is giuen thirdly that which is either cōmāded or forbidden to be done 7 The word IEHOVA is to be referred vnto that diuine authoritie which the Lord by the right of his creation and prouidence hath ouer all creatures For hee is thence called IEHOVA euen because hee is and maketh all things that are to bee and to subsist and withall doeth administer life and sustenance vnto them 8 In euery one of these commandements the whole is to be vnderstood and gathered out of the part from the outward act we are to reason vnto the inward 9 By the affirmatiue we must alwaies gather the negatiue cōtrariwise to teach vs that we are not only biddē to abstain from euil but also to be careful of doing good 10 The true the lawfull inward seruice of God is especiallie contained in the first commandement which is nothing else but the worshipping of the true God according vnto the prescript of his Law 11 The end of the first commandement is that God among his people will beare rule ouer all whollie enjoy his authority And to the end that this may come to passe he cōmādeth al impiety al false opinions cōcerning God to be far from vs in like sort he enjoineth him self to be worshipped adored of vs in the true practise of godlines 12 Furthermore although that the duties which wee owe vnto God be innumerable yet they may bee not vnproperlie referred vnto four heads The first is the inward acknowledging whereunto is joined as an addition the spirituall obedience of the conscience the second is an assured trust the thrid is inuocation or prayer The fourth and last is thanksgiuing 13 The inward acknowledging we make to be a knowledge of the true God joined with the assent of the conscience reuerence and submission 14 Assured trust is a secure resting vpon him arising from the knowledge of his sauing will 15 Inuocation is the betaking of our minde vnto the trueth and promise of God as vnto the only fortresse of our saluation 16 Thankesgiuing is the profession of a thankfull minde whereby the praise of all the good things that wee receaue is yealded vnto God as vnto the giuer of them Now as God doth not suffer any of all these things to be deriued else where so he commandeth all of them to bee whollie attributed vnto himself 17 To be briefe wee are bound to content our selues with one God and therefore to put far from vs all fained Gods neither is the religious worship of God to bee rent in peeces which he only claimeth to himself alone Defended by ANTONY RENNALD of Gascoine PRINCIPLES VPON THE SECOND COMMANDEMENT OF GODS LAVVE XXX 1 EVen as the acknowledging and inward worshipping of on God is especiallie in the first commādement so the second commandement doth set down the outward worship of the same God from the contrary 2 The end is that all religious worship euen that which is outward is due vnto God onlie and such a worship as is agreeable vnto his spirituall nature 3 This commandement consisteth of three members for God first of all forbiddeth the making of any image to represent his diuine godhead Secondly he forbiddeth anie worship to be yealded vnto him in any image Thridlie hee bringeth a twofolde reason of this commandement the one because hee is the onlie aeternall GOD and therefore can bee represented by no bodilie shape or forme the other because hee alone is able both to reuenge most seuerelie the contemners of his name and also infinitly to blesse his true worshippers 4 All those therefore whosoeuer haue at any time bin not onely the worshippers of Images as of holie thinges but euen the markes of them to that purpose are once for all condemned as superstitious in this commandement 5 Foolish therfore is that opinion which the Grecians haue nowe these many yeares maintained who tolerating painted Images doe altogeather refuse grauen Pictures or any that are made of solide matter 6 Ridiculous also is their ignoraunce who make a difference betweene the Greeke word IDOL and the Latin name Image 7 Friuelous also is that three-folde distinction of religious worshippe a Worship due vnto God LATRIA b Seruice due vnto Idols DVLIA and c And double seruice due to the Virgin Marie HYPORDVLIA which hath beene latelie in part inuented and in part depraued by the Papists 8 Neither is their euasion to be lesse condemned who to the end they may excuse the sin of Idolatrie do affirme that they worship not the Images but that which is represented by them 9 Yet wee doe not holde all Images to be forbidden in this commandement but such as are ordained for Religion sake the religious vse whereof the worde of God doth therefore condemne because it is contumelious both vnto God and his creatures 10 And seeing that the Temples or Churches of Christians are ordained for the vse of Religion it is vnlawfull to place Images in them which the ancient purer churches wanted for the space of four hundred yeares whereas since that time standing Images were at the length suffered to come in after painted walles had beene admitted togeather with the standing Images that horrible madnes of Idolatrie suffered to take place which cannot as yet be thrust out 11 We grant then that there is another manifold lawfull vse of Pictures for some of them were Typicall in the old Testament yet not by man but by Gods appointment and not to the end that any wise they should bee worshipped but that they might represent some diuine thing vnder the shape of that which was visible
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
thereby hauing regard both vnto euery familie and also vnto the common vtilitie 2 The reason of this precept as also of the sixt and seuen is threefolde diuine naturall and polliticke 3 Diuine because that wee must absteine from theft seing God doth forbid vs to steale for he that is the bestower of goods is the disposer and preseruer of them 4 Naturall because as the Lawiers doe speake it is of the lawe of nature that some men doe possesse more and some lesse the which thing whosoeuer doe confound they violate the law of nature 5 Politicke because that vnlesse that theft were forbidden not onelie peace and quietnes among men should bee broken but also the whole societie of men should bee destroyed 6 By theft is comprehended in this commandement by setting downe the part for the whole all kinde of injurie that is offered vnto the goods of our neighbour as the taking awaye of other mens goods the vnjust retaining of them either by fraud or by open violence This commaundement then doth altogether withstand the confusion of goods which certaine fantasticall men and PLATO also in this point not diuine namlie the Anabaptists of our time go about to establish among Christians 7 All goods are either sacred and diuine or humaine 8 Sacriledge is the stealth of those goods which are called Diuine not because God standeth in neede of them but from the vse and the ende to the which they are appointed namelie to the worship of God 9 Humain goods are either our own in proper or common by right of their vse and possession or belonging vnto other men Other mens goods are in like sort as either publicke or priuate 10 Peculatus or the robbing of the common Treasurie is the stealing of the publick goods when as a man doth take vnto his own priuat vse the things that are the whole Common-wealths whereunto is annexed the crime and accusation of extortion or ill behauiour in an office 11 The definition of theft giuen by the Ciuilians doth properly belong vnto priuate matters and it is rightly defined to bee the fraudulent handling for lucres sake of other mens goods in the vse or possession thereof beeing a sinne forbidden to be committed by the law of nature Nowe of this sinne some sorts haue proper names among the Latines as Plagium manstealing and Abigeatus stealing of cattell the rest they comprehend vnder the generall name of theft 12 Theft is vniuersallie forbidden both in respect of the substance of the thing and also in regard of the quantitie qualitie and vse of it He therfore is guiltie of theft not only which secretly conuaieth away other mens goods and fraudulently receaueth or possesseth them but also hee which putteth old in steed of new vseth false weight false measure or he who vpon a purpose to deceaue doth not restore the owners goods at the time and at the place appointed 13 All of what age sex or state soeuer they bee are forbidden to steale in this commandement 14 The word Theft doth here also comprehend al the euill conueiances whereby wee goe about to make other mens goods to be our own And all the waies which couetousnesse the root of all those euils doth teach vs. Vsurie that is the gaine which a man either by couenant or without couenant doth reape by the harme of his neighbour is heere especiallie forbidden 15 God the searcher of the hart doth not onlie forbid outwarde theft but also all the inwarde desire whereby we gape after other mens goods 16 Out of this negatiue commandement the affirmatiue is to bee vnderstood whereby wee are commanded to giue everie man his owne and freelie and willinglie to bestowe to the vse of our neighbour according vnto our callings whatsoeuer guifts either of the minde or of the body wee haue receaued of God Wherefore all Monks beggers stage-players and al other loyterers who either liue in idlenes or gaine their liuinges out of other mens goods by vnprofitable sciences or by riot doe spend their owne substance whereby they might honestlie maintaine them selues and others are especiallie guiltie of the breach of this commandement 17 The ciuill punishment of theft may bee arbitrarie vppon the diuers considerations of circumstances times places and persones according to that common saying of the Lawe when wickednes doth growe more riefe the punishement of it ought to growe more seuere They are not therfore to be hard who hold that it is in no wise lawfull to punish theft with death Defended by LAVRENCE BRVNEâ—IVS of Auinion PRINCIPLES VPPON THE NINTH COMMANDEMENT OF GODS LAVVE XXXVIII 1 HAving done with the exposition of the Eight commandement order requireth that the ninth be explained wherein the end and reason of the commandement is diligentlie to bee weighed that it may be made cleare manifest what is coÌ„manded what is forbidden 2 The reason of the commandement is threefolde diuine naturall and polliticke 3 Diuine because God who is true wil haue vs to loue the truth and to hate falshood 4 Naturall because there is such a neere consent and agreement betweene the purpose of the mind the words of the mouth that those wise men who first gaue names vnto things did call them both in Greeke by the one and the selfe same name to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby shewing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one to be like vnto the spring and in the other like vnto the streame that like vnto the spring which is conceaued in the minde and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inward or internall the other like vnto the streame which floweeth out of the mind through the mouth be meanes of the tongue it is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vttered pronounced 5 Nowe then even as it is agreeable vnto nature that the streame shoulde be like vnto the fountaine whence it springeth that it is against nature that an impure stream should issue out of a cleane and pure fountaine soe it is agreeable vnto nature that the outwarde speach should be answerable vnto the inward mind and it is contrary therevnto that the one of them should disagree from the other 6 Politicke because that seeing the societie of men is verie much annoyed by a lying tongue and speache this kinde of injurie ought altogeather to be rooted out from all well ordered Common-wealthes that men maye liue in peace and quietnes 7 The end of this coÌ„mandement is that in all things at all times places we follow after that which is true plain and vpright and that not onely in the maintenance of the good name credit estimation of others but in the augmenting therof as far as lieth in vs and honesty wil permit 8 Because furthermore that this lawe doeth forbidd false witnes vnder the which by setting downe a part for the whole is contained all kinde of lying we think it meet in as much as the whole treatise following is concerning
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
the affections as though God would haue men to bee without naturall affections or senselesse 9 The rauing of franticke men and the dreames of those that sleepe although they be testimonies of the corruption of nature yet are they not properlie contained within this commandement 10 Yet all vile and filthie dreames and all other that swarue from Gods lawe are sinfull in their manner and stand in need of the mercie of God especiallie if they proceed from the euill cogitations that wee haue had in the day time 11 This Commaundement maketh not the Decalogue to haue any Tautologie or vaine repetition in it neither is it any wise superfluous 12 This Commaundement concerning concupiscence is one and not two The Papists therefore are grosse seducers and all others who hauing blotted the second commandement out of the first Table and yet knowing that the number of the Commandements by the authoritie of the Scripture must bee ten haue to the end they might craftily couer their deceit rent this Commandement into two 13 All wicked concupiscence against the goods of our neighbour is heere forbidden by setting downe a part for the whole as it is vsuall in the other Commaundements 14 This lawe doth expreslie make mencion of some of the goods of our neighbour as of his House his Wife his Seruant his Maid his Ox and his Asse both that these few might be for an example of the rest and also because that men doe for the most part more earnestly and commonlie couet these things 15 That which is heere spoken vnto men Thou shalt not couet thy neighbours Wife is to bee vnderstood as spoken and commaunded vnto women namely that they should not couet the husband of another for this Commaundement doth appertaine vnto all without any difference of sexe or estate 16 Out of the former things the affirmatiue of this Commaundement is easie to bee collected which is that whatsoeuer we conceaue meditate or will be joyned with the glorie of God and the good of our neighbor the Lord herein commanding vs that wee should loue him with all our hearr and vnderstanding Defended by PETER CARPENTER a Low-countriman PRINCIPLES CONCERNING REPENTANCE XL. 1 SEeing the wickednes of mans nature is such that not onlie no man can performe the Law of God but not so much as perfectlie fulfil the least part therof and therefore no man in this corrupt flesh can liue without sinne it will not bee amisse now that wee haue done with the opening of the lawe to set downe the treatise concerning Repentance For euen as by the diligent reading ouer of a thing the faultes escaped in writing are oft corrected so the sinnes of our life are amended by repentance 2 Repentance therefore which the Hebrues call TSHVVAH from turning againe and the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the changing of the mind may be thus aptlie defined 3 Repentaunce is the true conuersion of our life vnto God proceeding from the true and sound feare of GOD whereby the sinner leauing the follie of sinne commeth home againe changeth the former purpose of his mind into a better 4 Two things are diligentlie to be noted in this definition the one where we speak of the conuersion vnto God that there is required a renuing not onely in our workes but also in the very soule it selfe which then dooth cast off the old man when as it bringeth forth the fruits of works that are answerable vnto the renuing thereof Therefore the preposterous endeuours of hypocrites are to be reprehended who externallie make a shewe of outward repentaunce when as in the meane time they neuer go about to vntie the bundles of iniquitie which they haue within them 5 The other in that wee teach that it ought to arise from the true feare of God For the soule of a sinner must be touched with the sense of Gods judgement before such time as it can be drawen to repentance For such is the obstinacie of our flesh that vnlesse it be bruised with threats as with a hammer the slouthfullnes thereof will neuer bee amended 6 Now of Repentance there are two parts Mortification of the olde man and the quickning of the Spirite 7 Mortification of the olde man is the abollishing of our naturall corruption which is doone by the Spirite of God and is by little and little perfected by the same 8 The quickning of the Spirite or the gift of the newe man we define to be that power which by little and litle comming into the place of the abollishing of our naturall corruption as the day succeedeth the driuing away of the darkenes maketh that after we haue knowen and allowed the will of God wee beginne to do and to will that which is good The Papisticall diuision of Repentance into contrition of the heart confession of the mouth and satisfaction of the deed wee allow if it bee rightly expounded but we refuse the same as altogeather false and vngodlie in that sense that they bring and vnderstand it 9 For they doe vnderstand nothing els by the contrition of the heart then that biting wherehy sinne doth gnawe the conscience either when it standeth in the feare of the judgement of GOD or of mans that hangeth ouer it or when it suffereth the punishment imposed by men 10 But we call that a contrite heart whereby the conscience is marueilouslie greeued indeed and that not with out the biting of sinne but properlie by the inspiration of the holie Ghost not so much for feare of punishment as because a man hath offended his GOD and by reason of the hatred of sinne the which heauines the Apostle that he might distinguishe it from the other which begetteth desperation calleth sorrowe or heauinesse according vnto God 11 Againe most foule and most contumelious against the grace of God is that other errour of theirs whereby they make that biting of sinne which is altogeather deadlie vnlesse it be healed by the grace of God to bee a part of that punishment which should be paid as a recompence for sinne 12 So also wee acknowledge that the Scripture dooth make mention of a double confession The one which is done either vnto God alone that either priuatly by one man or publickly by the whole Church or that which is done vnto God and the Church by those who haue offended the Church by some publicke scandall or offence the other which is doone vnto our neighbour beeing hurt by some priuat injurie 13 Now this latter confession haue the Papists contrary vnto the whole lawe of God turned vnto an auricular confession setting downe a lawe whereby with vnspeakeable tyranny they haue bounde miserable consciences to recken vppe their sinnes both all and some that they haue committed in the eare of the sacrificing Priest 14 The punishments also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians being ordained not for everie one but for those onely who sinne with the publick offence of the church and who haue their
cause made known before the Presbyterie not that anie satisfaction shoulde thereby be made vnto God as though the penaltie were satisfied but to the end that the pride of the sinner being beaten downe the Church might haue a sure testimonie of his repentance those punishments wee say haue the saide Papists changed with manifest impietie into certaine formes of penalties that partlie are full of superstition and partlie altogether blasphemous which also they teache to bee such a satisfaction of the penalty in the presence of God as deserueth remission of sinnes 15 Vnto this most foule delusion they joyne an other twofolde error to wit purgatorie and indulgences wheras indulgence was nothing els at the first but some mitigation of the seueritie of the Canons whereby vpon good grounds some fauour was shewed vnto those that had offended least they should haue bin swallowed vp with over much heauines Wee detest therefore that whole fable of purgatory as being an execrable impietie and meere contrarie vnto our free reconciliation by Christ 16 The lawe is properlie the object of repentance as the promises of the Gospell are of fayth Therfore to speake properlie Faith is the mother and not a parte of repentance 17 Yet if by repentance wee will vnderstand the whole change of man vnto better we acknowledge that fayth is a principall parte thereof whereby a man is changed from beeing an vnbeleeuer to be a beleeuer 18 Nowe we rightly gather by the former things that repentance is a meere gift of God and that it is ridiculouslie said to arise from our naturall free-will seeing by nature we are seruants vnto sinne 19 And seeing that the flesh doth in some sort remaine in vs two things doe followe thence first that continuall Repentance is required of vs as long as we are in this life Secondly that Repentaunce is acceptable vnto God not by any merrite thereof but onelie by his meere free mercie 20 We condemne the Nouatians who deny repentance vnto them that are once fallen 21 And the Annabaptists who dreame that they haue attained vnto a perfect degree of righteousnes in this life 22 And that ouer great seueritie of the Cannons who did exclude the Ministers of the Church after they had once made publicke repentance from al hope of being receaued againe Defended by DANIEL DOOLEGIANVS a Low-countrey man PRINCIPLES CONCERNING THE CONCEPTION OF IESVS CHRIST XLI SEING WE HAVE SVFFICIENTLY SPOken of the person and office of Christ and also of the Lawe which bringeth vs vnto Christ we thinke it meet now particularly to handle those things out of the Creed of the Apostles which Christ in the performance of his office hath done for vs beginning with his conception in the wombe of the Virgine 1 BY Conception wee vnderstande that which was made within the Virgin namely that in deed essentially she should beginne to beare in her wombe that Sonne of God which was true God and true man 2 Neither was that man formed any space of time before the person of the word was vnited vnto him but that Man began to bee at the one and the verie same moment that it was personallie assumed by the aeternall word 3 This humanity was and shal continue for euer a true and a perfect humaine nature in regard both of the bodie and soule beeing then made when as it was conceaued in the wombe of the Virgine and not before 4 That aeternall person also of the word or of the Sonn of God Coessentiall with the Father is the true person of the Sonne of God 5 In this conception which was a beginning in time of that personall vniting the one nature did not simplie assume the other but the person of the Sonne tooke vppon him the nature of man in that one particular man and did preferre it vnto the dignitie of the person of the Deitie Wherein notwithstanding doe remaine both the very natures also their proprieties wherby they are that which they are distinguished without anie confusion or separation 6 Whereas DAMASCEN then doth call the person of Christ wholie considered a compound person because hee is God and man his words are warily to be taken For the partes concurring togeather for the making of some third thing which of it selfe is not as the soule and the body in the making of a man doe of them selues exist before the third thing made of them is existent But in the person of Christ the Deitie of the worde doth not onely sustaine the consideration of the one nature but euen of the whole person attributing this vnto that man that hee doth subsist in the very Sonne of God and is not man alone of him selfe For otherwise there should be one person of the Son of God and another of the Sonne of man neither wherof could of him selfe be the Mediator 7 The parts furthermore that properlie make vpp the whole are compounded togeather But the Deity can admit no composition seeing it is most perfect and therefore in this conception it did preferre that man vnto the dignitie of the diuine person but so as nothing was added thereby vnto the worde but rather that that man did receiue this personall dignitie from the word whereby it is come to passe that as wee haue said he is exalted aboue the Angels the natures yet remaining 8 Therefore Christ was rightlie said by the Fathers to be greater then himselfe and lesser then himselfe 9 Nowe this assumed bodie was made out of the substaunce of the Virgin Marie according vnto the promises made by the Prophets in which respect he the very same who is the Sonne Coeternall and Coessentiall with the Father is trulie the Sonne of ADAM out of the stocke of ABRAHAM and DAVID Coessentiall also with his Mother 10 This conception the effect whereof was the personall vnion of the word and that man could not possiblie be wrought by the power of any Creature 11 Furthermore Christ is said in the beliefe according vnto the Scriptures to bee conceaued of the holie Ghost which is as the Angell GABRIEL doth expound the power of the most high and the third person in the Deitie 12 Yet cannot Christ bee said therefore to be the Son of the holy Ghost for in this conception the holy Ghost doth not sustaine the consideration of the Father who begate of his owne substance but of a cause forming the flesh out of a matter taken els-where 13 Yet is this Conception the worke of the whole Trinitie but distinctlie considered for the Father doth send his Son into this flesh the Sonne is conceaued in this flesh the holy Ghost dooth forme this flesh out of the substance of the Virgin 14 Although that that Virgine blessed aboue all women was yet the daughter of ADAM and therfore infected of her selfe with that vniuersall contagion of all mankind whereof also vndoubtedly she brought forth some fruits Yet notwithstanding the flesh of Christ was in no wise poluted with that contagion but as
are taught what we ought to craue namely the free remission of all our sinnes whatsoeuer they bee by and for Iesus Christ our Lord. 7 There are foure things then contained in this Petition 1. a confession of our sinnes who haue made vs guiltie of aeternall death 2. The great patience and clemency of God towardes vs is commended who doth not onelie beare with vs who daily offend him but also doth pardon euery one of vs so many sinnes 3. Out of the proper signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FORGIVE we gather that the remission of our sinnes is a free gift 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEBT which the Syrians call CHIBAH doeth teach vs that all our sinnes which are heere figuratiuelie and according to the propriety of the Syrian tong called DEBTS are whollie forgiuen vs. The Papists therefore are mad with their merits and distinctions betweene the punishment and the offence between mortall and veniall sinnes as they define them though we doe not denie some sins to bee greater then others and who flie vnto their satisfactions as beleeuing that their sins are not wholie done away by Christ onely 8 Vs Christ would haue vs to vse this worde to the end we might learne not onely to be carefull of our owne saluation but also of our brethrens and this is true loue which is so much commended vnto vs. 9 In the other part of this Petition we are taught what our dutie is 10 Namely that following the example of our most mercifull Father we should trulie forgiue all trespasses vnto those that haue offended vs which is one of the speciall effects of true loue 11 Now this second part is added that we may rightly craue the remission of our sinnes and so may come vnto prayer with true faith and repentance the marke whereof is loue towards our neigbour 12 Neither are we bound onely to forgiue those that haue offended vs but euen to loue them no lesse then our selues 13 The word AS doth not paint out the cause degree or aequalitie of the forgiuing proceeding from vs with the remission which wee craue at Gods hand but it setteth downe the resemblaunce thereof after a sort and our willingnes therevnto 14 This worde then is added as a signe whereby wee might be confirmed that God hath so certainlie forgiuen vs our sinnes as we are assured that we haue forgiuen our neighbours and that we are voyd of all hatred enuie and reuenge 15 Now we forgiue our neighbours their sinnes as far as they concerne vs and not in regard that they haue offended God whome hee especiallie offendeth whosoeuer hee be that trespasseth against his neighbour 16 Whosoeuer then desireth his sinnes to be forgiuen him and hath not forgiuen his neighbour or hauing forgiuen him in words doth intend to be yet reuenged hee doth againe desire that God would not remit him his sins but to take punishment of them 17 Yet is it lawfull for a Christian to seeke redresse by the Magistrate of the injurie that is done vnto him both that thereby the societie of men may bee preserued and that lewd men be not incouraged to abuse the patience of the good but yet so as all desire of priuate reuenge and al offence be auoyded Wrongfully therefore did IVLIAN the Apostata gather out of this doctrine that Christians did take awaie the authoritie of the Magistrate and the vse of lawes Defended by SAMVEL BOYSSYNVS Occitanus PRINCIPLES TOVCHING THE SIXT PETITION OF THE LORDS PRAIER LXX HAVING DONE WITH THE FIVE FIRST Petitions of the Lords Prayer the sixt and the last is now to be opened 1 THis last Petition is rightly placed after all the rest and especially next after the first For first seeing wee doe heere also craue of our God those thinges which make for our saluation order requireth that after we haue in the former Petition begged the remission of our sinnes we should heere desire the strength of the Spirit whereby wee might bee daily enabled to stand against all temptations 2 For although our sinnes are forgiuen vs yet are wee neuer so cleared of them but the reliques of the flesh doe still remaine in vs whereby our aduersarie doeth driue vs vnto diuers sinnes Wherefore wee desire that the Lorde would not suffer vs to be ouercome by the Deuill and the lusts of our flesh which doe continuallie warre against vs. 3 Nowe because wee wrastle not with flesh and blood that is with those enemies which we are able to gainst and by our owne strength but against the powers of the Aire that is against Sathan himselfe who doth continuallie as a roaring Lyon lie in wait for vs and prouoke vs to sin this Petition is altogeather necessarie for vs that thereby wee may obtaine spirituall armour at Gods hands 4 This request consisteth of two partes the Petition it selfe and the declaration thereof The Petition is LEAD VS NOT INTO TEMPTATION the declaration of it is BVT DELIVER VS FROM EVIL 5 In these wordes LEAD VS NOT c. is shewed that neither the Deuill himselfe nor any other aduersarie can doe ought against vs but by the Lordes permisision and as farre as he will permit them 6 By the worde LEAD as also by many other that are found in the Scripture as to harden to deliuer vp into a reprobate sense c. is not ment a bare permission of God onely as some thinke but a permission joyned with the decree and ordinance of God who doth vse the woorke of Sathan and the concupiscence of men either for the punishing of sin with sin or for the chastisemēt of his children 7 Now the Lorde is said to lead those into temptation whom in his just judgement he giueth ouer vnto sathan or their own wils 8 Neither are wee for this cause to thinke that God is the Author of sinne for what so euer he willeth the same doth hee will justlie and holilie and his action euen in that temptation wherevnto men do yeeld is altogeather without sinne wheras the action of Sathan and those that obey him is both vnjust and altogeather sinfull It is without cause therefore that some doe gather out of this doctrin that we make God to be the author of sinne 9 Neither are we taught simplie to pray that we be not tempted at all but that wee bee not lead into temptation For it profiteth vs to bee sometimes tempted but we pray that wee be not ouercome of the temptation and so offend God 10 The word TEMPTATION or to TEMPT is of a double signification for sometimes it signifieth to sift or to trie and sometimes to lead vnto euill God therefore is saide one way to tempt and Sathan another Sathan that hee may destroy condemne and ouerthrow but God to the end that by trying his he may see what strength is in them not because God knoweth not what is man but partlie to teach his children to knowe themselues and partlie that he
5 The principall and chief end therefore of the holie Ministerie in respect of saluation was alwaies one namelie the laying open of Gods goodnes touching the saluatiō of men by meanes of the free couenant made in Christ onelie who both before and vnder the rudiments of the Law was shadowed and manifested in deed in the fulnesse of time 6 Yet of this holie ministerie both before and vnder the law there were three generall parts namely to teach to sacrifice to blesse as might be shewed by many testimonies of the scripture vnder the name of sacrifice we vnderstand all sorts of rites as vnder the name of blessing wee containe publike prayers 7 Of the holy doctrine there haue beene two kindes namely the law denouncing judgement and death the Gospell offering life freelie giuen vnto the repentant 8 Yet is it not properlie the lawe but the transgression thereof that doth kill 9 The Legall ceremonies were certaine appurtenances both of the law and the Gospell wherin as in a glasse were to be seene though in a contrary regard both the cursse of the law and also the blessing of the Gospell 11 The ministery of Moses notwithstanding compared with the ministery of the Gospell is for three causes called the ministery of death The one because that the lawe written was giuē by Moses whereby death was more manifestly layde before the eyes of sinners then euer before 12 The other because Moses did labor much more in setting downe the Lawe then in opening the promises of the Gospell that men might learne by the terrors thereof to frame thē-selues vnto the receiuing of perfecter things that were to be manifested at the time appointed and not place the hope of saluation in these rites Thirdly because the Lawe indeed dooth point out the disease that bringeth death but doth not heale it yea rather encrease the same through our falt in that it requireth of vs the execution of the Commandements and giueth vs not abilitie to performe them 12 But in the Gospell the picture whereof in a sorte was that externall worshippe of the Lawe God giueth by his holy spirite the abilitie to performe the promise of the same that is the power to repent and belieue And therefore the preaching of the Gospell is called the spirite ingraffed in our heartes but the Lawe is tearmed the dead letter that is a dead writing engrauen in Tables of Stone 13 Wherefore the Ministery not onely of the olde but also of the newe Testament was ordained not by men but by the Lord who both instructed and also called both the Patriarches and also Moses Aaron to exercise the same and afterwarde declared to Moses the rule and the forme thereof as hee would haue it executed among his people wherevnto it was not lawefull to adde or to detract any thing 14 And because the Lord fore-sawe the negligence and the wickednes of the Priests hee did therefore ordaine in the auncient Church both before and vnder the lawe not onely an ordinary which vnder the lawe was especiallie assigned vnto the Tribe of Leuy but also an extraordinary that is a Propheticall ministerie vnto whome the Priests and Kings themselues were to yeld obedience and whose office was to teach the whole people partly by a more exquisite exposition of the lawe and partly by terrifiyng the disobedient by fearfull Reuelationes of Gods judgments and comforting the godlie by most louing promises 15 Their ministerie was extraordinarie for although there were certaine colledges of Prophets when and as often as it pleased God yet were they not apointed by man neither did they leane vpon any ordinarie calling Briefly God did enspire with his Spirite whome it pleased him respecting therein neither sex nor calling 16 Both these Ministeries did the Lorde promise vnto his people by MOSES and withall shewed how false Prophets whome the people were to take heede of might bee discerned from the true whome they were to heare 17 The Lord ordained this Ministerie of men not that he was compelled thereto by any necessitie but that therby he regarded mans infirmitie 18 Yet he neuer vsed it in such sort as hee would giue his owne glorie therevnto that is the authoritie to performe those thinges which the diuine power alone bringeth to passe but he effecteth externall things onely by his Ministerie performing those thinges by his owne inward power alone which were declared vnto the senses of the hearers by the outward ministerie of men 19 Therefore hee performeth what he thinkeh good inwardlie in the vnderstanding and will of man when and as often as it pleaseth him even without the externall ministerie but he who ever neglecteth the ordinarie ministerie or by vnbeleefe doth seuere the inwarde force from the outwarde administration that man tempteth God sheweth himself vnworthie of his grace But as for those that any wise ascribe the proper worke of God vnto the ministerie of men they are to bee accounted meere superstitious and even plaine Idolators Defended by ARON CAPEL an English-man of London PRINCIPLES TOVCHING THE MINISTERS OF THE WORDE VNDER THE GOSPEL LXXIII 1 BEcause God by means of his Ministers from the beginning of the world vnto this day hath with the word of life sustained man being fallen the order both of time and doctrine requireth that seeing we haue in the former Principles spoken of the Ministerie which God ordained in his Church both before and after the law We now deale with that Ministery which Christ after the abolishing of the law appointed in these last times to be in the Christian Church 2 And to the end that the summe and the truth of the whole matter may be more clearely set downe we affirme first of all that there are three sortes of Ecclesiasticall functions to be gathered out of the holie Scriptures For some doe attend vpon the preaching of the word of which sort were Apostles prophets Euangelists and at this day Pastors and Teachers Others haue the ouersight of the gathering and right distribution of the Church goods The third sort doe watch ouer the manners of men in preuenting offences and preseruing the right gouernement of the Church 3 Christ therefore as the Son and the soueraigne Lord and gouernor of his Fathers house did not only perfectlie set downe the doctrine of the couenant but also declared by what callings hee would haue his Fathers house that is the Church to be gouerned 4 And therefore he himselfe as PAVLE saith gaue for the worke of the Ministerie and the knitting togeather of the Saints some Apostles some Prophets some Euangelists some Pastors and Teachers 5 Neither is it to bee inferred either that all these callings were ordained to bee perpetually in the Church or yet on the other side that all of them were to continue but onely for a time 6 Now all these names as also the name of Elders and Deacons are sometimes in a general signification attributed vnto al those who haue the ministery of
same leaning vpon the power of GOD doth preuaile against the gates of Hell and it is also bestowed although not in the same measure but as it pleaseth the holie Ghost to giue it vppon euerie particular member of the Church whereby it commeth to passe that the holy Ghost in them dooth tread Sathan vnder feete resist the fleshe beare rule ouer sinne yea at the length vtterlie destroy and ouercome death 4 Neere vnto this is that other extraordinary particular force whereby the Lord indued his when and whom hee thought good with the power of casting out Diuels in the name of the Lord and with other gifts of woorking miracles 5 The other Ecclesiasticall power which concerneth the order appointed for the Gouernement of the Church is defined to bee that power which is giuen vnto them that are in the function of the Ministerie ouer those whose saluation they are in respect of their calling to promote of this sort are Pastors and Elders called also Gouernors of whome wee haue spoken in the former sort of Principles 6 This whole power consisteth in three points namelie in teaching in appointing of lawes and in censuring 7 The right and authoritie of teaching not what they thincke good but that onelie which the Lorde hath written by the Prophets and Apostles and in the publicke administration of those Sacraments which and in those rites wherein hee commaunded them to be administred dooth belong onelye vnto those Pastours that are rightlie called as long as the ordinarie vocation dooth remaine 8 Now this authoritie euerie faithfull Pastor is bound to practise not onelie vniuersallie amongest his flocke but euen towardes euerie particular sheepe thereof by instructing comforting and correcting them according as their necessitie requireth as the Lord in EZECHIELL and the Apostle himselfe by his owne example dooth teach vs. Act. 20. 9 The strength and efficacie of this power is shewed in that it is Metaphorically expressed by the names of Keyes of shutting and opening and properlie vttered by remission and retaining of sinnes and it is also of that great moment that that is saied to bee loosed and remitted and on the other-side to bee shutte and retained in Heauen which is opened and remitted and in like sort shut and retained in earth 10 Yet is not that by this meanes transferred to men which is onely proper vnto God and to our sauiour Christ Iesus vnto whome alone all judgement is committed but heereby is ment that that is ratified with GOD which is rightly done in his name by his Pastor that is chosen thervnto or rather that God is the authour of that which hee doth by his Ministers declaring remission of sinnes vnto those that beleeue the Gospell and condemnation vnto the vnbeleeuers according vnto that saying Hee that heareth you heareth me hee that despiseth you despiseth me he that beleeueth shal be saued hee that beleeueth not is alreadie condemned The Romish Prelate therefore and his false Cleargie who doe falslie beare the world in hand that the keies and power of opening and shutting of heauen is committed vnto them do abuse their Ministerie and according vnto the saying of Christ let them alone they are blind leaders of the blind 11 The other part of this Ecclesiasticall gouernment being committed to Pastors and Elders which wee said to consist in appointing of lawes is so to be vnderstood not as though it were lawfull in Christian Religion to impose lawes vpon the consciences as it is in the Ciuill pollicie to ordaine and to abrogate ciuill lawes and constitutions the which point the Apostle expreslie testifieth not to be permitted vnto the very Angels For we haue but one law-giuer namely the onely Sonne being the alone interpretour of his Fathers will and the head of the Church who hath most fully opened the whole counsell of our saluation togeather with the whole worshippe due vnto him and hath both by his own mouth and also by the Apostles both by preaching and by writing most perfectly set down the gouernement of his owne house euen vnto the ende of the world wherevnto nothing is to bee added or detracted and wherein it is vnlawfull to change one tittle 12 That matter therefore remaining whole and sound in those points which God hath commanded concerning his worshippe and the duties of a Christian life it followeth that the Church hath power to enact lawes onlie touching those thinges which belong vnto comelines and order and appertaine vnto the mutuall agreement of the faithfull in the outwarde worship of God in consideration of which matters seeing by reason of the diuers and sometimes repugnant circumstances the Church beeing now gathered out of all nations they cannot bee the one and the same at all times and places It followeth that it is free and lawfull either to ordaine or to abrogate them as it shall appeare that the necessitie or commodity of the Church doth require the same 13 But heere some thinges are especially to bee verie carefullie taken heede vnto First that the conscience bee not ensnared hereby as though these lawes were anie part of Gods worship For the Lorde doth condemne all will-worship as being himselfe the onlie Law-giuer of the conscience 14 Secondly that vnprofitable curious and ridiculous rites be not appointed in stead of graue comely and profitable order 15 Thirdly that the true and pure worship of God bee not hindred much lesse oppressed by the multitude of such lawes 16 Fourthly that especial care be had that these things by a false pretence of Religion grow not into superstition much more that they degenerate not into impietie and if this come to passe that they be either presently amended or rather vtterly abollished 17 Now that men haue long since greatly offended in these matters experience alasse and the lamentable deformity of the church doth make it true and manifest whereas the true vse both of the word also of the Sacraments hath bene not onely depraued but euen turned into open Idolatrie All the will-worship then that hath beene brought either into the West by that Romish Prelat and his false Bishops or into the East Churches by the Patriarkes of Greece we doe at once condemne And we affirme that those Christian Magistrats haue doone well who by the procurement and aduise of the true seruants of God haue cut off out of their Dominions many vnprofitable ceremonies and altogether abollished the vngodly and superstitious rites how ancient so euer they were We doe on the contrary side auouch that they haue smally regarded the good of the Churches within their dominions who either haue retained the relicks of such ceremonies or haue chosen in a kinde of preposterous judgement rather to correct them then at once to abolish them 18 Briefly the ordinary and lawful power to ordain and abrogate these lawes doth neither depend onelie vppon the will and good liking of the Pastour alone nor yet vpon the judgement of some Presbitery onely but there is also
abolish the authority of the Eldership doe pretend that men arrogate vnto themselues the authoritie of God and Christ in retaining or remitting sinnes Hence also it followeth that those Ecclesiastical censures are of no force which are exercised by those who were not appointed by God to be judges in that cause and wherein either the lawfull triall of the cause hath not gone before or the sentence hath exceeded those bounds within the which God will haue the authority of the Eldership to be contained much more are their censures of no effect who vnder the false pretence of Gods name do judge contrarie vnto his word 27 This manner of confession either before the Eldership or Presbyterie is so far from procuring any discredite with men vnto the offender that contrariwise it restoreth the sinner who dooth repent vnto that dignity and excellencie amongst Christians whereunto they are promoted who are made the sonnes of God Defended by BARNARD MORLANVS of Bearne PRINCIPLES CONCERNING THE MAGISTRACIE LXXVIII WEE HAVE HITHERTO SPOKEN CONcerning that gouernment which is properlie spirituall and meerelie Ecclesiastick it followeth that wee now deale with that which is directlie Ciuill 1 SEing Ecclesiasticall discipline doth according to the word of God alone take order with offences and that there are manie stubborne and obstinat persons to be found who cannot be drawne vnto the way by anie admonitions or censures of the Church either in regarde of pietie or yet of common quietnes an other remedy was to be prouided whereby this vntamed brutish vnrulines of men might be healed 2 This remedie is in their hands vnto whome a kinde of supreame power hath euer since the beginning of the world bene ascribed and in whose power the soueraigne gouernment hath bene alwaies in making of those lawes wherby the ciuill societie of men should be maintained 3 It is manifest by the common consent of men who haue rightlie judged that good lawes and their maintainers and defenders haue bene the worke of Gods Prouidence that this Ciuill power was not iustituted by men for the hurt of man but ordained by God for the preseruation of mankind in such sort as the Lord doth vouchsafe Magistrats to be called ELOHIM that is Gods 4 Of these formes of gouernments there are reckoned vp three sorts especiallie a Monarchie which is the gouernement of one aboue the rest an Aristocracie where many of the nobilitie best sort haue the gouernment in their hands and a Democratie where the same consisteth in the power of the whole people The Anabaptists therefore are to be detested who despise al gouernmēt speake euil of the superior powers vnder the pretence of a kinde of imaginarie perfection which stādeth not in need of the gouernmēt of any mā Their cauill is also friuolous wherby they goe about to proue that we can haue no vse of the Magistracy becaus we acknowledge Iesus Christ for our Lord and King by whose spirit we are led wheras the inward power which the Lorde exerciseth by the vertue of his Spirite in the consciences of his children doth not onlie exclude that outward dominiō which belongeth vnto the Magistrate as vnto Gods Liuetenaunt but doth establish the same 5 We affirme that the dutie of the Magistrate dooth extend it self vnto both the Tables of Gods law or as the Apostle saieth that it is their dutie to prouide that their subjects may not onlie liue peaceablie but also religiously But in a diuers respect and manner 6 For in respect of the first Table it is vnlawfull for the Magistrates to inuent anie lawes touching Religion but their dutie is to see that the worship of God be vnderstood and practised by their subjects as it is fullie set down in the sacred bookes of both the Testaments which haue bene written by the Apostles Prophetes and Euangelists 7 The Magistrates also are bound if necessitie so require to compel such as are in the Ecclesiastical function vnto the godlie and carefull performance of their dutie they are much more bound to punish blasphemers and such as either broach haeresies make a departure from the Church by schismes or brieflie doe anie wise endeuour to ouerthrow the truth of the Gospell together with those who will not suffer themselues to be called into the right way by the Censures of the Church 8 And if anie controuersie doe arise concerning the truth of doctrine vnto the appeasing wherof an extraordinarie meeting of the Pastors the Doctors of the Church seemeth needfull It is the dutie of the Magistrate to call a Synode to gather the Ministers together thereunto and to see that the whole controuersie bee decided according to the holie Scriptures and being decided that it bee extinguished and vtterlie put out The Pope therefore dooth thrust his sickle vnto other mens corne who doth licentiouslie arrogate vnto himself this power of summoning Councels at his owne pleasure which was in times past justlie exercised by the godlie Emperours and Kings 9 Now touching the second Table the Magistrates are to see that by their just lawes they be the protectours and defenders of publick innocencie modesty and tranquillitie that they maintaine the good from the injuries of the euill men and vphold by their help and power such as are oppressed brieflie that they haue a regard of the cōmon goods of all their subjects 10 This cānot be performed by them except they be endued with power might wherfore they are to be armed with the sword to the end that they suffer not those sins to remaine vnpunished which God and the behoofe of the Common-wealth require to be punished 11 Hence also wee vnderstand that when necessitie so compelleth them and when they cannot otherwise defend the Dominions committed vnto their gouernement they may lawfullie proclaime warre both that they may thereby keepe vnder the seditious practises of the vnbrideled Domesticall disturbers of the common peace and quietnes and deliuer their Dominions from the inuasions or anie other the attempts of their forraine enemies 12 For the vpholding of this burthen they may lawefullie require tributes and subsidies of the people whome they gouerne The annuall reuenues furthermore whereby the Magistrates doe maintaine the honour and magnificence of their daily port and traine beeing thinges in some sort joyned with the dignitie of the Gouernement which they beare are to be paied vnto them 13 It is their dutie also to publish the lawes and edicts which seeme necessarie for the right gouernment of the ciuill pollicie according to the circumstances of time place and persons 14 No vnchāgeable rule of these laws by reason of the varietie of circumstances can be set downe saue onely this one namely that they be leaueled and directed vnto Gods glorie and to the good of the subjects Wee doe therefore condemne those customes lawes and constitutions which decline from this aeternall rule of the honour of God and loue towards our neighbor and do permit either theft stewes or any such
punishment of the wicked 11 The especiall ende for the which eternall life is bestowed vpon vs is this namly that acknowledging the immeasurable and infinit mercy of God wee may attribute vnto him eternall praises as it is meete 12 We shall at the time when God hath appointed be put in full posession of that life at which time the number of those that are to bee saued being fulfilled Iesus Christ shall be seene of vs who looke for him to our saluation to come as a redemer from Heauen 13 Seeing the Lord hath put this day in his own power to be inquisitiue when the same shal be is a point of extreame madnes We do therefore condemne those both olde and new writers who breaking into the secrets of God do think that they can set downe when that day shall be whereas the knowledge heereof is not giuen no not to the Angels themselues 14 It is our dutie therefore rather to be watchful least being drowned with the delightes of the worlde and the flesh and as it were overwhelmed in a dead sleepe that last day do come vpon vs being vnprepared at vnawares 15 Now although the full perfection of that life which wee hope for be referred vnto the very last day yet notwithstanding it taketh certaine beginnings in our mindes even while we are heere when as the holy Ghost dooth by the preaching of the worde dispell the darcknes of our minde and indue the same with the true knowledge of God whence afterwarde doth proceed a willing minde to obey his commandements and that hope which cannot deceaue them that beleeue 16 Vnto this eternall life which shall bring vnspeakable felicitie vnto the elect death eternall is oposed which shall bring vnto the wicked that destruction which neuer shall haue an end 17 Even as that most happie felicitie cannot nowe be comprehended of vs so also that miserie of the damned is altogether incomprehensible 18 This most horrible state is called the second death not because that either the soul is thereby seperated from the bodie or that the soule or the body of the damned do suffer death but because that as by the first death the body and the soul of the wicked is dissolued the one of them hastning vnto putrefaction the other going to haue a tast of the eternall paines even so by this second punishment both the soule and the body are not only wholie excluded for euer from Gods fauor but also adjudged vnto his most fearefull and neuer ending curse 19 For the like cause is this death called eternall fier because that fier is a most sharp vehement punishment but wee are not here curiouslie to dispute touching the paines of Hell lest that wee thereby run into poeticall fables 20 Yet do these verie fables teach vs that the doctrine concerning the eternall punishment which the wicked are to vnder goe euen after this life did alwaies sound in the worlde The Epicures therefore and such as deny the immortallitie of the soule are confuted not onely by the word of God but also by common sense 21 That these punishments are eternall whereunto eternall life is oposed it is manifest by the expresseâ—â—ord of God and also by the infinit nature of Gods majestie who is offended The Church therfore justly condemned the Origenists whoe dreamed that the wicked and the Diuells themselues hauing fulfilled those punishments should at the length be deliuered 22 Yet dooth our Sauiour Christ manifestlie witnes MAT. 10.13 that the state of the damned in respect of the measure of their punishments shall not be alike Defended by IAMES TREMVLAEVS of Geneua FINIS THE TABLE AND ORDER OF THE PRINCIPLES CONTAINED in this Treatise 1 PRinciples concerning God pag 1. 2 Of the holy and vnsearchable Trinitie 3. 3 Of God the Father and the Sonne 5. 4 Of the holy Ghost 9. 5 Of the attributes of God in general 10. 6 Of the omnipotencie of God 12 7 Of the knowledge that is in God 13. 8 Of the will of God 15. 9 Of the goodnes grace loue and mercie of God 16. 10 Of Gods prouidence 17. 11 Of Gods eternall Praedestination 19 12 Of the creation of all things and their diuision 23. 13 Of good and euill Angels 26. 14 Of man 30. 15 Of the faculties of the soule of man 33. 16 Of Free-will 35. 17 Of Sinne. 37. 18 Of the diuision of Sinne. 39. 19 Of the restoring of man-kind 41 20 Of the personall vnion of the two natures in Christ 43. 21 Of the office of Christ 25. 22 Of Faith 47. 23 Of the causes and effects of faith 49. 24 Of mans justification in the sight of God 52. 25 Of Sanctification 54. 26 Of the justification of sinfull man in the sight of God 56. 27 Of good works 60. 28 Of the Law of God 63. 29 Vpon the preface of Gods Law and the first Commandement 66. 30 Vpon the second Commandement 68 31 Vpon the third Commandement 72. 32 Concerning vowes 75. 33 Vpon the fourth Commandement 78. 34 Vpon the fift Commandement 82. 35 Vpon the sixt Commandement 86. 36 Vpon the seuenth commandement 89 37 Vpon the eight Commandement 92. 38 Vpon the ninth Commandement 94. 39 Vpon the tenth Commandement 97. 40 Concerning Repentance 100. 41 Of the conception of Iesus Christ 104 42 Of the natiuitie circumcision and baptisme of Christ 108. 43 Of the Passion and death of our Lord Iesus 111. 44 Of his buriall and descention into hel 115. 45 Of his Resurrection 121. 46 Of his ascension into heauen 125 47 Of his sitting at the right hand of the Father 128. 48 Of his comming againe to judge the quicke and the dead 131. 49 Of faith in the holie Ghost 136. 50 Vpon the Article I beleeue that there is an holie Catholicke Church 139. 51 Vpon the Article I beleeue that there is a Communion of Saints 144. 52 Of the word of God 147. 53 Of Traditions 151. 54 Of Councels and Fathers 153 55 of the Sacraments 160. 56 Of the agreement and difference betweene the Sacraments of the olde and new testament 167. 57 Of the numbers of the Sacraments of the new Testament 169. 58 of Baptisme being the first Sacrament of the new Testament 172. 59 The second sort of principles concerning Baptisme 177. 60 Of the Lords Supper 180. 61 of the popish masse 185. 62 of Consubstantiation 189. 63 Of prayer or the inuocation of Gods name 193 64 Vpon the preface of the Lords praier 197. 65 Touching the Petitions of the Lordes praier in general and particularly touching the first of them 202. 66 Of the second petition 208. 67 of the third petition 208. 68 Of the fourth petition 212. 69 of the fift petition 216 70 of the sixt petition 219 71 Vpon the conclusion of the Lordes prayer 222. 72 of the sacred ministerie of the Church where the doctrine of the Law and the Gospell are compared together 274 73 of the ministers of Gods worde vnder the Gospel 281. 74 of the false ministerie of the Gospell 233 75 of the Ecclesiasticall functions that ar depraued and retained onely in name in the counterfait Romish church 238 76 of the power and authoritie of the Church 242. 77 of Ecclesiasticall censures and excommunication 251. 78 of the magistracie 258. 79 of remission of sinnes and the sinne against the holie Ghost 263. 80 of the resurrection of the fleshe 266. 81 of Eternall life 272. FINIS Beare good Reader with the false pointing in some places of the booke correct the nomber of the Principles according vnto the Table and mend these faultes with thy Pen. Pag. 10. lin 5. by for be Pa 16. lin 33. beget for begotten Pag. 19. lin 33. vvhich for of Pag. 20. lin 31. Read The Lord then vvas so far from bereauing c. Pag. 34. lin 2. adde grovving lin 23. ad in Pa. 35. ad subiect vnto none the supreame gouernour of himselfe Pa. 43. lin 23. seemeth for serueth Pag. 44. lin 34. This for the. Pa. 48. lin 29. as for for Pa. 49. lin 25. lost for left Pa. 52. lin 24. adde that hee pag. 62. lin 21. adde revvard of and 24. ad or Pa. 72. lin 5. derogate for degenerate Pa. 79. lin 35. signifiing for signified Pa. 83. lin 25. dele honor and 26. ad honor Pa. 93. lin 9. dele as Pag 103. lin 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 114. lin 3. Read and although he vvas at the first pronounced innocent by Pilate c. Pa. 117. lin 5. Read for vs into c. Pag. 129. lin 30. Read tvvo sittinges Pa. 132. lin 20. Read those things vvhich Pag. 148. lin 7. olde for nevve Pa. 153. lin 3. councelles for counsellers Pag. 154. line 13 Read or primacie Pag. 168. line 38. in for into Pag. 207. line 16. summe for some Pag. 209. line 1. are for or Pag. 209. line 18. fift for first Pag. 221. line 5. in Pag. 223. line 29. Being for Seeing Pa. 227. line 17. either for ever Pag. 232. line 28. by the for of Pag. 135. line 1. for for from line 19. this for thus and 23. that vvhen c. 37. cyties for rites Pag. 246. line 3. it is c. Pag. 251. line vlt. rulers for rules Pag. 259. line 2. better for more Pag. 262. for for that