we couenant will haue vs bound it is an absurd thing that we should be compelled to performe those things which God requireth not but refuseth to be done The Papists therefore are too obstinat in the defence of their Monasticall life abusing thereunto manie places of the Scripture Impure also and filthy is that PIGHIVS and CAMPEGIVS who teach that is better for him who hath vowed chastity to haue a hundred Concubines one after another then to marry one lawefull wife whereas the Apostle doth perswade them that haue not the gift of continency that it is better to haue a lawfull wife then to burne The thinges that are to bee vowed are diuerse for the faithfull in the olde time were wont to vow either men 1. SAM 1. or beasts LEVIT 21. or thinges without life 1. CHRON. 29. Defended by CORNELIVS MARTYN a low country man of Roxenburgh in Vltraject PRINCIPLES VPON THE FOVRTH COMMANDEMENT OF GODS LAVVE XXXIII 1 EVen as in the rest of the commandements of the first Table there is set downe in what points the lawfull worship of God doth consist so in the fourth commandement wee are taught especiallie howe the faithfull should exercise themselues therein 2 This commandement was not then first of all established wheh the Lord deliuered the Law at Mount Sinay but euen in the verie creation of the worlde and that before the fall of man For although man had neuer fallen yet had he stood in neede of some order and pollicie of the outward worship of God the manner of which pollicye the Lord him self did then set down thereby condemning wil-worship euen in the integritie of man 3 The fall of man comming vpon this made the Lord in renuing this commandement which by little and little was decaied among men to bring other reasons thereof which were partlie altogether morall and to continue vnto the end of the worlde and partlie ceremoniall and temporarie seruing onlie vnto the tutorship or Poedagogie of the Law which PAVLE calleth the rudiments of the world And these reasons were partlie set down by MOSES in this commandement and partlie in other places of the word 4 Hence it commeth to passe seeing in this precept is contained not onlie the inward but also the outward solemne obseruation of Gods worship that the Prophets by setting down a part for the whole do cōprehēd the whole worship of God vnder the obseruatiō of this cōmandemēt 5 It is no maruell then that this commandement though in some things Ceremoniall was yet by the Lorde himself placed amongst the nomber of these that are morall and perpetuall because at that time when this was first instituted the inward perpetuall worship of God did altogether agree with the outward and Ceremoniall 6 The word SABBAOTH being deriued from SABBATH which in the hebrew signifieth to rest or to cease dooth note vnto vs rest and ceasing from our workes and this name was at the first giuen vnto the seauenth day because the Lord hauing finished the work of the creation did rest vpon this day and it was afterward continued because the Lord had forbidden his people to do any seruile work vpon the same 7 Now this commandement consisteth of foure members for first of all is set downe the sanctification of the Sabboth which respecteth GOD the authour thereof who hath peculiarlie appointed vnto his holy vse one certaine day exempted from the order of the rest Secondlye the seuenth day from the beginning of the creation is appointed vnto this Sabboth Thridly the Ceremoniall rite of this Sabboth is set down to be the forbidding of euerie seruile worke in the fourth place is laid before vs the ground of this sanctification of the seauenth day 8 The Ceremoniall things of this commandement are the appointing of the seauenth day the rites of the Sacrifices ordained in the Law to be done vpon this day the resting from all seruile works 9 The morall thinges which are to bee continued vnto end of the worlde are the thinges which are shadowed out by those ceremonies This seauenth day therfore wherof there is neither euening nor morning mentioned did signifie that other euerlasting Sabbaoth to witt the perpetuall rest of aeternall life begunn heere but to bee perfected in the other worlde Nowe the bodie of these legall rites and ceremonies was Christ The rest from all outward labour signified that in the true worship of God we are required to abolish the ould man and therefore to cease from all the workes that are meerelie ours that is from all kinde of sinne to the ende that wee may consecrate both our soules and our bodies to knowe and to glorifie God 10 Now whereas in other places the reason why wee should cease from bodilie labour is set downe to bee the ease which both our houshold and the beasts we vse in the necessarie affaires of this life should haue from their continuall toile it commandeth mercie vnto vs which men are bound to shew in the moderate and sparing vse of the very brute beastes 11 These Ceremoniall things therefore being fulfilled at the comming of Christ are justlie abrogated but the things signified by those Ceremonies are justlie commanded to be done of vs. 12 We may therefore justlie affirme that the Apostles by the direction of the holie Ghoste in steade of that seauenth day obserued vnder the Law did appoint that day which was the first in the creation of the former worlde yet not therefore because it was the first in that worke of the creation but because that Christ by his resurrection vpon that daye did bring foorth that newe and aeternall light of an other world and therefore this day hath bene named the LORDS DAY euen since the time of the Apostles 13 The obseruation therefore of this Lords day is not to be accounted as an indifferent thing but as an Apostolicall tradition to be perpetually obserued 14 And that Christians doe now cease from their daylie labour vpon that day it grew vnto vse by little and little by the authoritie of Christian Emperours and yet is it not anie Iewish obseruation seeing that neither euerye seruile worke is preciselie forbidden on that day wheras it is rather lawfull extraordinarilie at sometimes to recall againe the prohibition of those workes that are forbidden nor yet the said rest is nowe commanded vnto Christians figuratiuelie as it was in times past vnto the Iewes but to the end that laying all other cares aside we may so much the more freelie and earnestlie bestowe our selues in the hearing and meditation of the word 15 And euen as the obseruation of the seauenth day amongst the Iewes was not so to be taken as though God had not bene to be worshipped vpon the other six dayes seeing that the continuall sacrifices was euery day offered both morning and euening Euen so in like sort the obseruation of the Lords day doth not forbid sermons or praiers to be on other dayes but rather commandeth a certaine peculiar a
solemne profession of the external worship of God vpon that day in the publik congregation The Lord herein deling most mercifully with vs in that he granteth vs six dayes to bestow our selues in a holie sort in our worldlie businesse and requireth no more to himselfe but one of seauen The reuollution of which seauen daies being fetched from the creation of the worlde doth measure the length of all ages and times The Iewes therefore are deceaued and also those who together with EBION CERINTHVS and other superstitious obseruers of the Sabbaoth doe at this day require that seauenth day to bee superstitiouslie obserued amongst Christians and so by laying a yoak vpon those that are deliuered by Christ do go about to make christ vnprofitable vnto vs. 16 And euen as also besides the obseruation of the Sabbaoth which came about euerie seauenth day there were other dayes appointed vnder the Lawe to celebrate some of the benefites of God whereunto it was lawfull to add some others so it were to the same purpose and not to erect wil-worship as were those two daies named PVRIM instituted vnder ESTHER and also the feast of the dedication of the Temple euen so also there is nothing to the contrary but that both in particular churches and also generallie in the whole church some such daies may be ordained according as the necessitie of occasions and times do require 17 Yet two things are heere necessarilie to bee taken heed vnto first that those daies bee verie fewe least that by such holie daies an entrie bee opened to idlenes and riot the which abuses manie of the auncient fathers doe complaine to haue come to passe in their time at those meetings which were celebrated at the sepulchres of the martyrs The other that no leauen of superstition much more of impiety be intermingled with such obseruations to be short those holie dayes if need so require must bee so instituted as all possible heed be taken that no such abuses do creepe in and especiallie that such holie dayes be consecrated vnto none saue vnto God The Papistes therefore are to bee condemned who frō the smal beginning of that impiety which first sprang vp from the resort to the graues of the Martyres are growne to that passe that they haue dedicated vnto their Saincts as they call them daies Temples and inuocations which are joined not onlie with vnspeakeable riot but euen with most open superstition and horrible Idolatrie 18 Seeing then the case thus standeth and that this great wickednesse is so far growne that it can not abide anie moderate remedie those godly Magistrates and Pastors haue done religiouslie and wiselie who haue either in part or whollie as in some places abrogated the obseruation of these dayes yet is not the peculier remembrance of some of the wonderfull acts of our Sauior Christ to be therefore abolished Defended by IOHN WTERBOGAERT a low country man of Vltraject PRINCIPLES VPON THE FIFTH COMMANDEMENT OF GODS LAVVE XXXIIII 1 HAuing alreadie expounded the commandemēts of the first Table which do properlie and peculiarlie appertaine vnto the true and lawfull worship of God it is meete that wee lay open the commandements of the second which do containe our dutie towardes our neighbor first we will deale with the first precept therof 2 This commandement therefore may bee verie aptlie deuided into two heads that is into the commandement it self properly so called and the promise 3 In the commandement are distinguished by setting down one sort for the whole the diuers degrees of the callings appointed by God to the behoofe of mans societie namlie to the end that euery man should walke with great care in his owne calling neuer turning his eies from the bounds therof 4 Therefore children which is the first degree of mans societie are commanded to honor their father mother which thing also nature it self doth teach By this name are comprehended both these from whence we are come and also those that issue from vs together with our kinsfolke both by father and by mother our allies and our countrie it self and in like sort those are heere comprehended vnto whom we are bound to performe anie obedience either by reason of their high place and authoritie as kings Magistrates Lords Maisters or by reason of their age as olde men or those vnto whom we are bound for some benefite or by any other knot of dutie 3 The word HONOR containeth three things reuerence obedience and thankfulnes 6 Reuerence is the acknowledgement regard which is yeelded by the inferiours vnto the superiors not only in bodie but also in mind So the sonne is bound to honor reuerence both his parents the subject his gouernor the yonger honor his elder in years to be short one man to an other 7 Obedience is the execution of the commādemēt giuen by the superiour performed cheerfully and reddily by the inferiour as far as lieth in him therefore sonnes are boūd willingly to submit thēselues vnto their parents and subjects vnto their gouernors and to obey their commādements with all their might The Anabaptists then do withstād both God nature who think that there ought to be no vse of magistrats amongst christians but that they are to be abolished 8 We are yet to take heed that we yeeld not to our parents Magistrats or yet to anie man more than is meete that is that we haue them not in Gods steed And therefore they do greeuouslie sinne who hold that whatsoeuer pleaseth the Prince ought to haue the force of a law 9 Thankfulnes doth then manifest it self when as we do freelie acknowledge that we owe a dutie vnto al those of whome we haue receaued anie benefite and are readie to repay them againe and that in fuller measure if we bee able Neither is it anie thing against this point that fathers doe lay vp for their children and not contrariwise for it commeth often to passe that parentes doe stand in neede of the helpe and support of their children 10 Euen as honor is to be yeelded vnto superiours so on the other side those that are aboue others in degree ar bound to performe their duty towards their inferiours 11 Parents therefore must take the care of their children but so as they do not suffer them to haue too much of their owne will that is that they doe not loue those whome they haue begotten either more or otherwise thē is meet Of which sort was the loue of ELIE towardes his sonnes HOPHNIE and PHINEAS whereas it is their dutie fatherlie to chastise their offences 12 It is the dutie also of Magistrats to regard the welth of their subjects to appoint and by wise counsell to enact and ordaine those things which belong to their quiet and peaceable estate in this life But as for those things which appertaine vnto the saluation of our soules and doe belong to the causes preceptes and meanes to obtaine the same it belongeth not vnto Magistrats to
hand of God Defended by FRANCIS PEFAVRIVS of Bearne PRINCIPLES VPON THAT ARTICLE OF THE BELIEF WHEREIN IS SAID that Christ shall come to iudge the quick and the dead XLVIII 1 HAving done with the treatise of the incarnation of the mediatour Iesus Christ and also of his lyfe death resurrection ascension and exaltation vnto the right hand of the Father which is the power that hee hath receaued ouer all creatures the which he dooth now so exercise as hee seemeth in his members rather to striue and to be kept vnder then to raigne and in regard of his enemies rather in some sort for the most part to bee vanquished then to ouercome It followeth that vnto the former we adjoine which thinges appertaine vnto the ful administration of this gouernment 2 Christian Faith therefore dooth teach that Christ who striueth with his enemies vntill the nomber of all those that were giuen him of the Father be finished the time appointed for the executing of Gods wrath against Sathan his Angels and the world be expired shall come again from heauen and execute his full power both in the finall deliuerie of all his children in the vtter ouerthrow of all his enemies 3 The vniuersall restitution of the world which is earnestlie desired of all the creatures themselues in generall shall serue for the setting forward of the saluation of the elect 4 But it is curious and prophane to enquire what manner of the restitution that shall bee any farther then the word of God doth reueale it 5 Now that that judgement whereunto all men some to be whollie absolued others to be whollie condemned shall be subject is to be Vniuersall and euerlasting may be proued by arguments drawne from humane reason and euen from that very principle whereby the wicked go about to displace Gods prouidence namely that God must needes bee just and therefore that it cannot bee but it should aeternallie go well with the good and euill with the bad 6 But the vndoubted proofes of this article as also of all the rest are to be fetched from Gods word We do condemne therefore the Epicures who denie Gods prouidence as though the casuall as they call it succession and change of things were to continue for euer The Platonikes who granting the world to haue had a beginning do yet teach that it shall neuer haue an end The Aristotelians who dreame that the world neither had a beginning nor euer shall haue an end And all other mockers who think that there shall neuer bee anie judgement because it is so long differred as PETER setteth downe 2. PET. 3.3 Yet doe wee not ground our selues in this point vpon the opinion of the Stoickes who taught by naturall reason that the world shoulde bee consumed with fire but vpon the authoritie of the word 7 This judgement in regarde of the power and decree thereof is jointlie of the Father the Sonne and the holie Ghost but the promulgating and execution of the same is committed to the Sonne that in his humaine nature In the which nature it pleaseth the Father mediatly to rule all creatures 8 Christ therefore shall come from heauen in his true visible and finite bodie yet cloathed with that Diuine glorie and majestie whereby he hath gotten a name aboue all names That dotage therefore of the Vbiquitaries is most vaine who do oppose the majestie of Christs flesh vnto his locall and organicall circumscription and doe imagine a double reall presence of his bodie the one visible and finite which is of his dispensation the other inuisible and infinite which they call omni-majesticall which cannot bee grounded vppon anie place of the word 9 Before the tribunall seat of this Iudge shall all men without exception that euer were since the beginning of the world stand to be judged 10 All therefore that haue beene dead shall bee joined again to their bodies and as for those that shall be found aliue they shal be chaunged in a moment to the end that some of them may enjoy that blessed perpetuall felicitie with Christ their head others that they may be adjudged vnto euerlasting tormentes which Sathan their head and his wicked Angels and so Christ may trulie and perfectlie raigne for euer Wee condemne therefore the opinion of ORIGEN and of the Chiliasts who held that all men should be saued after a thousand yeares 11 This judgement shall Christ exercise in respect of the elect both according to the law which hee hath fulfilled for them and also according to the Gospell which was giuen vnto them that they should embrace the same with a true and a liuelie faith and in regard of the wicked according vnto the lawe onelie which pursueth euerie man with aeternall punishment and therefore also hee shall crowne the one of them being acquired throw his meere fauour and shall punish the other in just seueritie We refuse therefore both those who attribute the reward of aeternall life vnto the satisfactorie and meritorious works of men them also who ascribe the dānation of the wicked vnto a kinde of absolute and soueraigne power that is in God beyond the judgement of the law 12 Christ shall then yeeld the kingdome vnto his Father that is shall absolutelie performe in deed the office which he receiued of the Father and the Father on the other side shall performe vnto him together with his that aeternall triumphe promised vnto him when hee hath put all his enemies vnder his feet 13 The place and the time of this judgement hath God manifested vnto none but would retaine the knowledge therof vnto himself both that he might contain vs watchfull in our duties lest that either we should be astonished with fear or abuse the deferring of his comming and also that he might exercise our faith and patience yet hath he foretolde vs MAT. 24. the signes that go before his comming so that none can be on the sodaine ouertaken therby saue onely those who wittingly and willingly remaine vnprouided They are therefore worthie to be reprehended in the Church who presume to set downe the time thereof by the aspects of the Starres or vpon some imaginarie suppositions or Prophesies 14 Nowe the Lorde according vnto his secrete wisedome dooth deferre that day partly that the number of his elect may bee finished and partly that the wicked may be made more and more vnexcusable 15 That last vniuersall judgement hindreth not but that the Lorde may in the meane time execute his particular judgements in this life either vppon his elect for their saluation or vpon the reprobate for their vndoing neither doth it also hinder but that hee may after their departure gather the soules of his elect into that blessed life and torment the spirit of the wicked in the prisons that are knowen vnto himself even vntil the time that he accomplisheth the full happines of the one and the vtter confusion of the other 16 And euen as he would haue his last
seemed indeed to haue beene done vpon some colour of reason but it had a most ill issue and wee affirme that this is it that IOHN in the Reuelation doth meane by the image of the Beast 4 For hence it came to passe the aequality of the Churches beeing taken away and the order of Priorship beeing vnder the colour of auoiding schisme transformed into superioritie that in steede of the Apostolicall and the truly diuine gouernment of the church by the Eldership the humaine order of Bishoppes was by little and little brought in and from thence presentlie sprang that horrible Antichristian tyrannie the chief head whereof nowe for these manie yeares hath beene that counterfait Romaine Bishop 5 Yet of this order as long as the Lord raised vp those who did so vse this office of Bishop invēted by man as they did maintaine and set forward Gods Church there was some vse as whereby in some sort the puritye of Christian doctrine hath bene maintained 6 It was apointed to the ouerthrow of the endeuours of Sathan and his ministers not by man but by God both before the comming of Christ and in the time of the Apostles that there should bee held certaine Assemblies of the godlie both for the preseruation and reformation of Religion and also for the appeasing of controuersies risen in the Church the which meetings are called in the storie of the Christian Church by the name of Synods and Councels 7 But when as these euils did not alwaies infect the whole bodie of the Churche but did rather spring from particuler members It was not without great cause obserued in the ancient Church that certain Prouinciall assemblies should be helde at appointed times wherin the controuersies if any had risen in the prouince wer determined according to the worde of God and the outward order of the Church so appointed as was thought expedient 8 As often as the harme grew farther there is no dout but the godly the religious Pastors of churches though dwelling in diuers Prouinces did yet conferre togeather without any ambition concerning the remedies thereof as it apeareth out of the stories of the Councels and the writings of the ancient Fathers that were before the councell of Nice the aeternal God verie mightily blessing their zeal before euer the ambition of Bishoppes seas was knowen in the Church 9 But as Christian Religion after that the Romaine Empire submitted it self vnto Christ vnder CONSTANTINE the great began greatly to florishe all outward persecution being ended So Sathan on the other side began after a marueilous sort openly to set vp the Mystery of iniquity which before hand secretly had taken some growth 10 Hervpon that authority of the Seas ouer their brethren and fellowe-Ministers was established in that first councell of Nice which otherwise was a Christian assemblie and one of the most famous since that time the which authoritie could bee afterward restrained by the force of no Canons and decrees but that it brake vnto that horrible tyrannie which wasted and at this day dooth deuour the whole Church 11 There were notwithstanding the Lorde rightlie vsing this euill vnto the preseruation of his Church in these times Councels gathered and ended vnto many good purposes by the authority of godlie Romaine Emperours against those haeresies which inuaded the vniuersall body of the Church and they are therfore called general councels because the Emperours of Rome did then gouerne the most part of the world 12 Now it is manifest that these councels were graunted by the Emperours vpon the entreatie and requeste of godlie Bishops whereas otherwise the haeretickes and factious heades would not haue yealded vnto the Ecclesiasticall censures and judgements of the godly Pastors and Elders had it not beene for the authoritie of the Emperours especiallie seeing manie Churches woulde receaue those that were cast out by their Pastors as the whole auncient storie doth testifie 13 It is also manifest that the Bishops themselues or such as was sent by them to supplie their roomes satte as the Iudges in these councels and meetings for the Episcopall degree of superioritie which was euen then a great staine vnto the Church of God was euen at that time crept thereinto 14 Yet in these meetings either the Romaine Emperour himself or some noble men sent with commission by him in his stead were present but not as beeing to judge or to giue the definitiue sentence but as beeing to moderate the behauiours of the Bishops themselues which yet sometimes they could by no meanes bring to passe as yet appeareth in that sacrilegious synod of EPHESVS otherwhiles though with great labour they did in some sort effect 15 In these Synods were heard and admitted euen lay-men as they call them that no man should be condemned before his cause were heard Now the whole controuersie concerning Christian Religion was first of al properly defined out of the written word of God Next and in the second place were brought the auncient Christian Fathers yet so as of them selues they were not beleeued but receiued so far as they agreed to the word of God To conclude the determination of the Synods being sent vnto the Christian Emperours were established by their vnviolable constitutions 16 In these Synodes were determined both the waightier controuersies risen among the Bishoppes themselues togeather with their elections and depositions and also the rules concerning the generall gouernement of the Church which the Greekes call Canons were enacted 17 Hence it appeareth what place those Councels are to haue which are called by the authoritie of the counterfeit Romaine Bishop and concluded by the suffrages and voyce of his own vassals both to the establishing of his tyranie and also to the ouerthrow of all godlines and whatsoeuer good order hath bene confirmed by the approoued ancient Canons 18 Now that the Romain Empire is seuered into parts and the gouernment of Christendome deuided into diuers kingdomes and estates If any man should demand what way we think meet for the gathering of Synods we answer after this sort 19 First in those Churches who haue Christian Magistrats care is to be had after the truth of Religion and the right gouernement of the Church be established that they haue setled ordinary meetinges according to the conuenient distribution that they haue made of their Churches to the ende that the controuersies either alreadie risen or beeing likelie to arise maye bee appeased and preuented and the progresse of the Churches of euery Prouince may be looked vnto vnto which worke the authoritye of the Christian Magistrates is also to be vsed 20 But where the Magistrates doe not professe true religion we see not to what end the appointing of Synodes either ordinarie or extraordinarie should depend vppon their authoritie In such a case then the Pastors are wisely to fore-see that the Church of God be gouerned notwithstanding all the impediments of the aduersaries 21 Now what hope there can be of a generall Counsel
once an onelie and a most perfect Sacrifice vnto God neither was there anie other that could can or shal be able to performe that work 13 For the Sacrifices that ought nowe to haue place among Christians are onelie of thankesgiuing that the faithfull may giue thankes vnto God for all his benefites and offering their prayers vnto him may perpetually consecrate themselues whollie a liuing and an acceptable sacrifice vnto his majestie An expiatorie or propitiatory sacrifice there is or can bee no other but that which Christ once made most perfectlie vppon the Alter of the crosse 14 Yet we do not denie but that the auncient writers did giue the name of Sacrifice vnto the Lords Supper but as in this point so in manie other thinges in a verie farre streatched signification and that partlie to the end that as they thought they might set foorth the dignitie of this high mysterie whereat the Angels doe admire and partlie that they might note out and retaine the custome vsed amongst the auncient Christians Who were wont in their holie feastes of loue to bestowe and offer guiftes and offerings of diuers thinges and euen of meat and drinke which beeing collected togeather into one were so disposed of by the Pastors of the Churches as first of all they were by praiers offered vnto God next some portion of them was taken wherby the holy Supper was administred lastlie that which was left was bestowed for the maintenance of the poore Out of which rites the Masse-mongers doe as yet retaine the names of OFFERTORI COLLECT and COMMVNION And hence it is thought that the name of the MASSE was deriued euen from the custome that the faithfull had to send those things vnto the publick assemblies of the Church which they would haue bestowed vpon holie vses 15 Now it is no lesse fabulous that the Popish Masse was celebrated by IAMES or anie other of the Apostles then it is most true that the same was coyned neither all at once nor yet by one and the selfe same man but was soldered together as now it is by manie Popes after manie yeares and after that it had bene eiked out with many patches which were added thereunto 16 Vnto the former errors there are adjoyned not a few others as that it is celebrated not by the congregation of the faithfull but by one Masse-monger alone that the Sacrament is after the holie action RESERVED as it were a preseruatiue against whatsoeuer inconuenience that the names of dead Saints are called vpon and their imaginary merits intermingled in the Masse that the one of the signs is in a kind of impudent and altogeather hellish boldnesse taken away from the lay people as they call them that the whole action is done in a strange tongue that the Masse-Priest alone is priuie vnto many things that are done therin that they vse the attire and gestures of stage-plaiers and many other things brought forth by this plant which the heauenly Father hath not planted and therefore shal one day be altogeather rooted out Therefore we detest this imaginary and blasphemous sacrifice of the Masse which is contrarie vnto Gods worde and ouerthroweth the force of Christes Passion and bringeth in almost innumerable errours and wee pray with al our hearts and soules that the Lord would graunt vnto all his Churches the pure and sound vse of his holie Supper Defended by THEOPHILVS HESPERIVS of Bearne PRINCIPLES TOVCHING CONSVBSTANTIATION LXII WEE HAVE ALREADIE DISPVTED concerning Transubstantiation Consubstantiation being the neerest error vnto it is now to be handled 1 COnsubstantiation consisteth in this that the bodie and blood of the Lord is said to bee corporally naturally and really present in vnder and with the bread and the wine 2 It hath this common with Transubstantiation that in both of them the wordes of the institution are in a preposterous sort stiflie maintained without any regard vnto the meaning Although that in verie deed the wordes are chaunged in both by the fained interpretations whereby they are expounded whence manie absurdities doe follow 3 First in that both of them doe take away the force nature of a Sacrament which consisteth in this that two thinges should bee in them namely earthly elementarie and signifiyng then heauenly inuisible and signified both which are seuerallie considered not as they are something absolutely and simply existing of their own nature but as there is a mutuall comparison and referrence between them whereby the signes do represent the things signified are represented 4 Next Transubstantiation maketh that the thing is not that which it is and that it is that which it is not but Consubstantiation maketh that two things indeed are become one 5 Thirdly this doctrine doth include contrarieties for it affirmeth that the same body is receiued both naturally and supernaturallie whereas the truth doth teach that the signes are naturally and the things signified supernaturallie participated 6 For the receiuing of the mouth and also the helpe of the other senses are heere required by the institution of Christ to the ende that that which is naturall and corporall may performe his owne office the operation also of the mind and faith is especiallie to be present that what is spirituall may be receiued by spirituall instruments 7 Yet wee confesse that the bodie and blood of Christ is offered bodilie that is corporallie in the holie Supper But after the same manner that PAVLE saith that all the God-head doth dwell in him corporally that is trulie and fullie the Lord performing without all doubt that which hee promised 8 And although the bodie of Christ be of it selfe a naturall substaunce and contained within the dimensions or limites thereof yet is it not materially but spiritually eaten of vs. For the fleshe would haue profited vs nothing but the Spirite and life yet we may say in some sense that the bread and the wine are the bodie and the blood and that the bodie and the blood are fed-vpon namely in a Sacramentall manner 9 This Doctrine also is directly contrary vnto that end of the institution whereby Christ commaunded vs to celebrate his memorie For if hee bee present his memorie cannot be called vnto our remembraunce except wee will speak very vnproperlie seeing things past and not present are called into memorie 10 Againe it doth abolish the nature of Christs bodie For if the same be thus receued by euery one in particuler it must needs be both present in infinit places at once and also be infinite of it selfe The which point is contrary vnto the Articles of our beliefe whereby we beleeue that hee was true man that hee was borne suffered dead risen againe ascended vp into heauen 11 Furthermore if the receiuing of Christ were corporall the ancient Church vnder the law had not bene partaker of his bodie because the same was not as yet borne which point is contrarie vnto the Apostle who saith that the Fathers did receiue the same spirituall meate and the same
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
may manifest the hypocrites 11 Now there are diuers and almost infinite sortes of temptations for some of them are raised within vs onelie by our owne concupiscence which afterward are augmented by Sathan others are administred vnto our concupiscence by the wonderfull delusions of Sathan Againe wee are sometimes prouoked vnto wickednes from the right hand that is by flatteries and the false resemblaunce of right and profite otherwhiles from the left that is by threats and terrors 12 And from all these doe wee desire that our God would deliuer vs by enabling vs with his strength that so dwelling vnder his protection and defence we may firmlie stand against all the assaults of Sathan 13 So the worde DELIVER doeth admonish vs of our weakenesse and ignorance For if wee were able by our owne strength to withstand temptations wee shoulde not stand in need to craue strength and aide else where This our deliuerance from sinne then is not in our selues neither doth it depend vpon our selues but onelie vppon the strength grace and mercie of God Heere are confuted both the meere Pelagians who dreame that Sathan and our corruption may be ouercome by our owne strength and also the half Pelagians the Papists who imagine a concurring togeather of nature and of grace and those also who teach that the grace of regeneration once begun is sufficient for vs to gaine the victorie 14 For wee are borne the seruants of sinne and the grace of regeneration beeing begun standeth in neede of the support of new graces to confirm the same to make it effectuall 15 Yet are not wee therefore turned into stockes that in gaining the victorie ouer Sathan we should bee vsed as dead instruments onelie seeing both to will and to do is giuen vnto vs. 16 It is not greatlie materiall whether by the worde EVILL in this place wee vnderstand the Diuell or sinne dwelling in vs. 17 To conclude we desire in this petition that we be not ouerwhelmed by anie temptation but contrariwise that leaning vpon the power of God working within vs sinne and Sathan beeing ouercome we may all our daies liue in true holinesse Defended by MATHEVV ROBERTVS of Lorraine PRINCIPLES VPON THE CONCLVSION OF THE LORDS PRAYER LXXI 1 HAuing hytherto expounded the Petitions of the Lords Praier it nowe remaineth that wee open the shutting vp of them contained in these wordes FOR THINE IS THE KINGDOME THE POVVER AND THE GLORIE FOR EVER 2 There are two thinges especiallie contained in this conclusion first the confirmation of our faith that is of the assurance which we haue that we shall be heard of God who both will and can giue vs what we aske 3 Next is set downe the end whereunto wee ought to referre all the things that we craue in this Prayer namlie to his praise and glorie 4 And this is the most sure foundation of our praiers when as we know that they are to be directed vnto GOD vnto whome all power glorie and dominion dooth appertaine 5 For if our praiers were to bee commended vnto the Lord in our owne worthinesse which is none at all there is no mortall man that durst without singular temeritie so much as open his lips much lesse present his praiers before his majestie 6 But now though we be most miserable and bare of all thinges yet can we not be destitute of sufficient trust confidence in praier seeing our Fathers kingdome power and glorie cannot be taken away from him 7 By the word KINGDOME is meant the right and authoritie to beare rule this confession then dooth attribute vnto God the most soueraigne and free rule ouer all creatures whereby he gouerneth euerie where and ouer all 8 The POVVER which is mēcioned in the second place doth point out the abilitie and power to execute this gouernment which power is so soueraigne and so mightie that nothing is able to resist the same So that God is able to giue vs all things seeing hee hath this power in his hand which is also ioyned with exceeding mercie and bountifulnesse 9 Thirdlie and lastlie by the word GLORIE is declared the praise and honour of God whereunto wee are to referre all our thoughts and deedes as to their last and final end 10 The word AMEN signifieth as much as that which we aske is sure and certainlie ratified neither is it adioyned as a portion of the praier but to the end that it may both declare the sinceare desire and affection whereby we wish to be heard in Praier and also may testifie the staiednes of our faith 11 Seeing to giue thankes then we ought to consider these three things which this short sentence of Christ doth containe First that we remember those peculiar benefits which we haue receaued at Gods hand as DAVID beeing deliuered from the danger of warre saith Thou hast deliuered mee Lord from death and from the enemie c. 12 Next that we ascribe whatsoeuer we haue obtained to haue proceeded from the meere liberalitie of God and not to anie worthinesse or merites of our owne 13 Brieflie that thereby wee may be more and more confirmed in faith and may be raised vp to the hope of receauing other yea and greater benefites from his majesty For our God is not wearie in dooing vs good 14 Vnder this forme which is euerie way most perfect we holde that there is contained whatsoeuer we ought to seek at Gods hand so that it is to be accounted for the rule of all our praiers Wherefore it is not well done of the Latine Churches in that they haue omitted this clause and end of the Lords Praier though sometimes they vse the same elswhere Defended by MATHEVV SCARRO of Geneus PRINCIPLES CONCERNING THE SACRED MINISTERIE OF THE CHVRCH VVHERE THE DOCTRINE OF the Law the Gospel are compared together LXXII 1 VVEE haue done with the true markes of the true Church that is with the truth of Gods word Sacraments and Praier nowe because that all thinges are to bee orderlie done in the Church it is meet that we set down how these things ought to bee administred 2 We hold that as the truth of al the sinceare doctrine that doeth appertaine vnto aeternall life so also the true manner of the gouernment of the Church was giuen from aboue by the holie Ghost both vnto the Fathers before the Lawe and to MOSES in the wildernesse and also vnto the Apostles And to be short that this truth touching doctrine and gouernment was most faithfullie most fullie set downe both by MOSES and also by the Apostles 3 And although from the beginning vnto the end of the world there was is and shall bee but one doctrine of saluation yet was there not alwaies one the same forme of the dispensation thereof 4 For it pleased GOD at sundrie times and in diuers maners to make the said doctrine known vnto the world according vnto the which dispensation it was also needefull to frame the forme of the ministerie thereof
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