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
whole analogie may be kept and also for the cause alledged in the 11 principle 16 This analogie doth depend vpon the diuine ordination institution or blessing by vertue wherof common things are drawne vnto a holie vse The signes therefore haue by the ordinance of God no consideration at all of a Sacrament saue onely in the action of their lawfull administration Neither are wee to imagine of any force that should bee engraffed in the signs themselues seing they differ from common things in regard of a Sacramentall signification onely and that in the very vse That carrying about an adoration of the signes is most horrible Idolatrie 17 As the whole force of the Supper and the Sacramentall formes of speach doe arise from this analogie so they are to be judged thereby These speaches therfore This is my body the cup is the new Testamēt in my blood are not to be expoūded according to the words but according to the meaning that is by a Sacramentall Metonymie or chaunge of the name whereby those things are said to be that wherof onely they are a signe 18 The proper and principall endes of the Suppcr are both the serious remembraunce joyned with thankes-giuing of the death of Christ to his glorie and our profite and also the neerer ingraffing of vs into the body of Christ by faith beeing strengthened and increased and our neerer vniting with God the Father by meanes of the Mediator who dwelleth in vs by his Spirite 19 The lesse principall endes are the mutuall communion and loue of the faithfull being members of the same body the outward witnessing of that mutuall consent and the preseruation of publicke meetings 20 The effects of the Supper doe differ from the ends but in respect onely For seeing it is ordained by Christ vnto these ends it cannot be but that they should ensue vppon the lawfull vse of the Supper yet so as the instrumentall signification is attributed vnto them as their worke whereas the whole efficacie is solie referred vnto the holie Ghost 21 The profit and efficacie of the Supper is not to bee tied vnto the verie moment of the action of receauing but doth extend it selfe vnto our whole life yet is not the action once celebrated to bee for this cause euer after neglected seeing no man hath such a perfection of faith in this life as he standeth not in need of this support Defended by IANES ARMINIVS of Holland PRINCIPLES TOVCHING THE POPISH MASSE LXI WEE HAVE SPOKEN IN THE FORMER Principles concerning the true vse of the Supper of the Lorde now wee are to shew in few wordes how the said vse hath bene diuerslie depraued by Sathan 1 OF all the errors that haue risen about the holie Supper of the Lord that inuention of Transubstantiation is the most ouglie which was brought in and confirmed especially by LANFRANKE about the yeare 1050. 2 For when as the words of Christ instituting this Supper ar to be vnderstood acording vnto his mind who speaketh them which alwaies ought to be regarded in all acts and especiallie in Testaments so that in this Sacrament the bodie and bloode of Christ are truelie but sacramentallie and by faith giuing credite without question vnto his woordes receaued The Transubstantiators contrary to all reason and vse of Sacraments haue so obstinatelie stooke to the woordes that manie absurdities haue risen thereof 3 First of all seeing all Sacraments do consist of signes and things signified they doe take away the nature of the signes For they teach that after the Consecration as they call it the signes do not remaine but that the thing it self onelie is presented vnto vs. 4 Secondlie the Sacramentall participation beeing thus abolished they make a kinde of imaginary receauing of the Lords bodie and blood whereby as they hold the bodie which is nowe in heauen is reallie and corporallie present in infinite places at the same time and is receaued at once in whole and in part by manie and by one which thing as it is most absurde so doth it ouerthrow the articles of the Ascension and sitting at the right hand of the Father 5 Thridlie they haue fained such a change as maketh that which is not to be and that which is not to be For they doe so spoile the bread and the wine of their essence as they desist to be bread and wine and begin to be some other thing and they dreame of accidences that are inhaerent in no subjectes against the first article of the beleife which teacheth that the Lord is the Creator and preseruer of the things which he made 6 And heere they doe verie foolishlie bring in the omnipotencie of God for wee are now to enquire not what God can but what hee will doe according to his written worde Moreouer it cannot be either that God can lie or that Christ can be contrarie to himself both which wil necessarilie come to passe if anie thing be said to haue beene ordained by Christ contrary to the articles of our faith 7 Hence haue risen two most greeuous errours the former touching the worshipping of the bread and the wine the which in a verie fearfull blasphemous sorte are thus commonlie saluted by the Papists ALL HAILE SAVIOVR OF THE VVORLD THE VVORD OF THE FATHER THE TRVE SACRIFICE LIVELIE FLESH THE VVHOLE DEITIE TRVE MAN c. The other touching the expiatorie and propitiatorie oblation for the sinnes of the quick and the dead which the Church of Rome doth properly call the Masse and wherein they place the somme of all Christianitie 8 For the Masse is not that mingle mangle patched vp as it were of the shreds of diuerse places gathered heere there out of the Scripture and other authours which are the reliques of the auncient Liturgie or common seruice booke of the Christians but it is that ordinarie propitiation and oblation called by them their vnbloodie Sacrifice which is offered vnto God the Father for the sinnes of the quick and the dead 9 Nowe they offend in this point first because they change the Sacrament into a sacrifice wheras Christ commaunding vs to receaue and not to offer ordained a Sacrament and not a Sacrifice 10 Next in that they falslie teach that in the Christian Church there remaineth after the death of Christ anie expiatorie Sacrifice besides the verie bodie of Christ which is endued with a true humaine nature and soule 11 Thridlie in that they closelie accuse that one and most perfect sacrifice of Christ of imperfection by iterating the same euerie hand while For iteration is a note of imperfection as the Apostle saith Heb. 7. 12 Christ indeed commanded all the faithfull to celebrate the memorie of his passion but hee gaue no commandement vnto anie that he should bee sacrificed For there ought to be no mention of the NAME and office of a PRIEST or of an ALTER at this day in the Church of Christ For Christ is now the onelie and the chief Priest who offered himself
VERITAS CASTITAS PROPOSITIONS AND PRINCIPLES of Diuinitie propounded and disputed in the vniuersitie of Geneua by certaine students of Diuinitie there vnder M. THEOD BEZA and M. ANTHONIE FAIVS professors of Diuinitie WHEREIN IS CONtained a Methodicall summarie or Epitome of the common places of Diuinitie TRANSLATED OVT OF Latine into English to th◅ end that the causes both of the present dangers of that Church and also of the troubles of those that are hardlie dealt vvith els-vvhere may appeare in the English tongue AT EDINBVRGH Printed by Robert Walde-graue printer to the Kings Maiestie Anno Dom. 1591. Cum Priuilegio Regali TO THE RENOVMED AND NOBLE LORD THE LORD NICHOLAS EARLE of Ostrorog c. IT hath bene long since the complaint of verie many that those whome they call the Schoolmen and Disputers haue giuen the studies of the holie Scriptures not onely a great stroake but euen a deathes wounde And therfore it will seme wonderfull it may bee vnto some that the custome of disputing touching diuine matters is retained in these Churches and Schooles which are reformed acording to the pure word of God For to dispute of euery matter will some say is blame-worthie neither can it be lawfull to call euery thing into question but only such matters as being doubtfull and vncertaine in their own nature may be argued one boath sides according as the opinions and iudgements of men do vary and disagree of which sorte there are many thinges in Philosophie which do so moue the mindes of men with a kinde of probability that it may be iustly doubted whether the things be as they seeme or no. But Diuinitie is grounded vpon such a sure and certain foundation that there is no place left therein vnto doubting and questioning For he himselfe spake that is not PYTHAGORAS but IEHOVA by his Prophets and Apostles in his word written by them teaching therein the onely truth of those matters which neither eie hath seene eare hath heard nor euer enterd into the harte of man and which they whome God loueth and who loue him againe do obtaine of the mercifull Lord not by reasoning but by beleeuing and leading an holy life This reason hath so preuailed that many godly graue men haue either from their hartes as beeing of this iudgement or for some other cause abstained from this course of disputing touching diuine matters For godlines say they is to bee taught and learned according vnto the plaine and simple maner of Fishermen and not by the subtilties of ARISTOTLE and that doubting of the ACADEMICKES who as AVGVSTINE saith hold that men are to bee without all hope of finding the truth beeing an opinion that maketh men wauering and changeable ready to holde any thing and to beare any face and countenance is to be vtterly remoued from the Church wherunto you may adde as the Apostle admonisheth vs that we take heed lest any man spoil vs by philosophy neither indeed can it be denied but that in the very first beginning of the Church there was a very sore blowe giuen vnto religion by those who being swollen vppe by the pride of humaine reasonings would rather submit Christ vnto their iudgements then themselues vnto his maiestie So that TERTVLLIAN long since iustlie named the Philosophers to be the Patriarches of haeresies Now in the ages following that wound was not onely not healed but made greater and grieuouser by those who mingling the Schoole Philosophy with Diuinitie did make the Ladie and Mistres to bee at the commandement of the seruant and handmaide For the craft of Sathan was such that whilest those who being otherwise good men did endeuour by the light of disputation to cleare the truth against errors they themselues falling into far greater darknes drewe others after them For why should wee not so account of those questionarie maisters as they call them Whereunto if vnto any other that which AVGVSTINE allegoricallie spake out of the eight Psalme concerning curious men may be most fitlie applied The most earnest and obstinat studie saith he of all curious men who seeke vaine and transitorie thinges is like vnto the fishe that walke through the pathes of the Sea the which pathes doe as soone vanish away and decay as the water cōmeth againe together after it hath giuen place to any that passe or swimme thorough it Thus far AVGVSTINE For what is more curious and more intricate or brier like then so many not so sound as subtil questions diuisions distinctions and solutions of these men whoe stand gnawing vpon the bones of argumentes as TERTVLLIAN saith Verely that which is set downe in the Fables touching IXION rauishing the cloude in stead of IVNO whence the CENTAVRES were begotten who killed one another may be verie aptlie applied vnto these men For the bare shadow in steed of the solide truth being taken holde vpon and apprehended by them hath altogether drunke vp and consumed the iuyce and moisture of godlines so that there remaineth nothing for them but the dry and wythered barke and it hath brought forth so many controuersies and diuersities of opinions which teach and learne nothing els but brawles and partes taking that to recall so many mindes and contrarie iudgements that deadlie gore one another vnto concord and the right rule of reason concord and reason it selfe cannot suffice and bee able For as NAZIANZEN sayeth when as hauing once left faith we pretend the force and the abilitie of disputation wee do nothing els thereby but blot out the authoritie of the Spirit by questionings By the which vnsuccessiue and lamentable issue wee are earnestly admonished to betake our selues from their traine who vse over narrowlie and curiouslie to sift matters vnto the assemblie of those that are godlie and profitable hearers But yet this was the falt of these men who in diuinitie obserued not that rule That nothing shoulde bee too much which is exceeding profitable in ciuil affaires For it followeth not because they were over curious which is not to bee commended that therefore carefull diligence shoulde bee disliked or sluggishnes and securitie thought praise worthie But holie things as they are to be dealt in with great iudgment so they are to be handled with greater pietie for this latter is as it wer the soule the former being as the eie of diuinitie The orations of the Prophets the sermons of Christe the writings of the Apostles and especiallie the Epistles of PAVL do containe most sharp and graue disputations which can in no wise bee aptlie discussed but by the vse of reasoning Our Sauiour Christ him selfe disputed with the Doctors Pharisies Sadduces c. The same did PAVL with the Iewes with the Philosophers with the brethren The Fathers also disputed IRINEVS against the GNOSTICKES TERTVLLIAN against the MARCIONITES ATHANASIVS against the ARRIANES NAZIANZEN CYRIL THEODORET HILLARIE AVGVSTINE and many others almost against innumerable haeresies but so as their disputations wer not a bare exercise or a setting forth for a
shewe of their witts for delightes sake But all of them labored that their reasonings and controuersies should not be so much subtill in shewe as profitable indeed And disputations saith AVGVSTINE become then profitable if nothing els be considered in them but the waies of the Lord which are mercy and truth and when al deceit subtiltie selfe loue and desire of the victorie is cleane remooued and when of the contrarie side the desire of the truth the loue and reuerence of Gods maiestie ioyned with modestie and singlenes is vsed therein So that whether wee doe louinglie confer with our brethren and friends our mutuall reasonings of boath sides ought to be as it were a Besome to sweepe away all errors or if the aduersaries and Haeretickes be to be conuinced which PAVL requireth of the Pastor were neither to seek contention by the truth nor victorie by contention but onely the feare of God and the edification of our neighbour And it is a notable saying which the same NAZIANZEN hath to this purpose namely that it is not any great matter to be ouercome with wordes or in reasoning but it is a great and dangerous case to lose the Lorde and certainely he hath lost the Lord as far as lieth in him who doth make old lies and falsehoods to become new sinnes and transgressions as it is in the auncint Prouerbs among the Greeks All christian doctors then are so to frame and fashion al their Schollers that they timely season them with the iuice of these vertues in such sort as when afterwardes they shall come abroad from their priuat studies vnto any publick calling they may perpetually retaine the same This point do we endeuor to perform according vnto our slender abilitie as in all the partes of our callings so also in the exercise of disputation according as we are bounde by the lawes of our Schoole who in expresse tearmes do forbidde that neither curious nor sophisticall propositions nor such as containe false doctrine in them be propounded and that all wrangling curiositie sacrilegious boldenes in corrupting the word of God euill contention and obstinat headines be cleane banished from our disputations According vnto which patterne all those that will sincearly iudge may perceaue that these Principles haue bene framed Now they are published according vnto the example of other most famous Schooles that it may appeare by this patterne of wholsome wordes boath what is taught in our vniuersitie and after what manner the same is deliuered the which point also is publicklie made knowne by many other the writings of our men and withall it may be manifested that we are farre from the defence of all false and erroneous doctrines as far as our weake capacitie is able to vnderstand the truth out of the worde of God alone expounded purelie and according to the analogie of faith and that we may manifest that as it becommeth honest temperat and sober men we abhorre from that stagelike vnseemlines of malepert reuiling and railing against those that haue bin famous men both for their godlines and learning whose vertues beeing now as dead Lyons these Hares of our time or rather that I may vse that old word of CATO these woden Images do reprochefullie defame And yet do their railinges and scoffings light vpon themselues One of this number came out the last mart from among the HERDECANIE who reckoneth vs vp among the ARRIANS NESTORIANS and MAHVMETANS of the which crimes I hope that the Lord will neuer make vs guiltie so these Principles doe shewe howe false and shamefull the same is conuinced to be Now this fellow hath put vs in minde of that complaint of IEROME against his vpbrayders who did calumniously slander not onelie his words but also his very syllables being men notwithstanding of that sottish ignorance and sielines that they were not able no not to reuile in their own wordes but were faine to borrowe the vnbrideled tongues of those enemies that had bene long since buried in the dust But this honest man shall haue no worse entreatie at our hands for this present time but that which PLVTARCH sayth namelie that it is a seruile thing to be bound to answer every vaine fellowe The Lord forgiue him all his sinnes and this great iniury also wherewith he would haue reproched vs as also we because we are Christians doe forgiue him vnfeignedly Now vnto this purpose of publishing these Propositions is ioyned another occasion affoorded by manie godlie and reuerend men who hauing seene heere and there some Copies of these thinges entreated both others and also my selfe to send them some of them and when as none of the Printed Coppies were to bee gotten they caused them to bee written out for their vses Amongest whome right Honorable I remember that your Lordship was one For when you were at Altorfe bare with gret commendations the office of the honorable Lord gouernor in the Schole of that famous honorable Common-wealth of Norinberg you desired by your Letters that I would send vnto you those principles which we had discussed and determined since your departure Which thing also if you bee remembred I performed accordinglie The same did IONAS MORAVNS the most careful ouerseeer of your studies craue at my hand as many others also haue doone vnto whome I thinke it was verie delitesome to see that web finished which wee had onely begun when they were heere Nowe as to your selfe I thought that this worke would be gratefull and acceptable vnto you as for many causes so especiallie in that by reading these Principles you maye call to mind the endeuours wherein you haue beene imployed in this studie of the word For besides that you would not haue your self to be wanting in any dutie of godlines while you were here you were also an example vnto all others of industrie and diligence in the Schooles not onely by hearing but euen by your godly and learned disputations To the end therefore that we might satisfie your mind and the request of others the Propositions that haue bene heere disputed vpon for the space of som yeares past are nowe gathered and brought togeather into one bodie and placed in that orderly sort that I thinke they may not vnproperlie bee accounted a Methodicall summarie of diuinitie yet so as a man may perceaue both by the things them selues and also by the forme of speach that these thinges were handled in the Schooles which is spoken least any man should require all things to be here exactly done But whatsoeuer this worke be the same right honorable is offered and dedicated vnto your Lordship not onely in mine owne name but also in the name of that worthie man M. THEODORE BEZA who tooke the greatest paines in this worke to let you vnderstand that although you haue beene this long time absent yet your memorie is fresh among vs as also the remembraunce of that noble Lord the Lord IOHN your brother and of many other the honorable
gentlemen of the nobility of POLAND of whome not a few liued heere in times past very Christianly and religiouslie And this I doe by reason of the excellent gifts wherewith God hath endued you the which I beseech and pray him for our Lord Iesus Christs sake to increase and multiply Fare you well from Geneua the tenth of the Kalends of September 1586. Your Honors at commandement ANTHONIE FAIVS TO ALL THOSE THAT WISH WEL VNTO THE LORD IESVS and his poore Church wandring here vpon earth the Translator wisheth the powerful assistance of Gods Spirit while they are heere and the speedy injoying of their sure though deferred hope AS the mercies goodnes of God beloued in the Lord towards his deare Spouse and Church hath especiallie manifested it selfe in this last ruinous age of the world So hath Sathan in these very times brought his whole munition into the field with full purpose intent one way or other to bring either a ruinous fal or a confused deformitie where the Lord intendeth to build his sure grounded and well ordered house And therefore all those who haue giuen their names vnto the profession of the Gospell are to consider what it is that thereby they haue taken in hand For as it hath bin true in all ages so shal it be verified in these our daies that all shal not walk with the lambe for euermore who for a time seemed to bee of his traine And alasse we knowe that he earnestly entreateth ouer many to open vnto him who yet shall not be partakers of the supper of the great King Reuel 3.20 For such is the deceitfull wisedome of mans nature and Sathans powerfull delusion that euen professors themselues neuer want great and waightie reasons why they should denie Gods opressed truth heere vpon earth that the Lord may deny them in that day when hee shall come not to suffer in his members but to judge as the most magnificent King and shal come in that glorious majestie whereat heauen and earth will be astonied Now because his judgement shall bee Luke 9.26 Go you cursed vpon as many as shall be found not onely the defacers of his glory but euen the deniers of anie point of his trueth and worde as the holie Ghost hath forewarned vs. Therefore I thought it my dutie vnto his majestie and his Church to publish this booke in the Englishe tongue that men and Angels may beare testimonie against the moderation and discreet wisedome of this age in defending the trueth that the Lord hath made knowne vnto it and that by many witnesses what that trueth and what that worde of his is which he will haue at all times and in this age especially maintayned by all men with out exception that meane to be partakers of his eternall fauour The which trueth as it is largely contayned in Gods most sacred written word of the olde and newe Testament so is it briefely set downe in this booke by the whole consent of the godly learned in the Churche of Geneua and especially by that famous learned man vniuersally reuerenced in Gods Church M. THEODORE BEZA Out of this booke also shall appeare for what cause the Churche of God is at this day persecuted wheresoeuer the same be hardly intreated For this I may boldly affirm that ther is no church or priuate man at this houre in any affliction for the maintenance of the trueth but the cause of his trouble is contained and defended in this Treatise So that although all the persecuted Saints of God now pilgrimes vpon earth be not included within the walles and narow dominions of Geneua yet doth this booke manifestly prooue that as that Church is barbarously assayled by the Duke of Sauoye within the boundes thereof so is this doctrine therein professed hardly delt with vnder their gouernment though it may be they are ignorant of it who woulde be loath to be founde at the siege of Geneua or any wise to fauour such godles crueltie And I would wish that this were made knowne vnto them And herby also it will be manifested that there is great cause why the estate of that now distressed Church shuld be respected For surely if there be any loue in men towards Christ Iesus laboring faynting as it were in his pore members vnder the burden of great crosses and tryalls they cannot shut vp their compassiō towards him crauing their help in the person of that poore Church I beseech thee therefore good reader in the mercies of God not to shut vp thy compassion towards the same and be assured that the Lord Iesus will for that thy kindnes say vnto thee nay say of thee vnto his Father his Angells and Church Mat. 25.33 I was poore hungrie thristie naked sick and besieged in Geneua and beholde this man enriched me fed me clothed me visited me and defended me as farre as lay in him wherefore come thou blessed of my Father and possesse thy neuer ending rewarde I know beloued that thou hast many hinderances to do this in this backsliding age but knowe yet that Mathew saieth Ver. 33.40 that it is a king who requireth this at thy hands and will be exceedinglie angrie with thee to thy woe if thou deniest his request as he will reward thee most bountifullie to thy comfort if thou graunt the same And in any case take heed in this as in al other points touching thy dutie of the wisdome of this age whose warines tendeth to noe other purpose but warelie to starue and forsake the Gospell The shame pouertie and discontent of the Gospell I tell thee is a glorious ignomynie All the crownes in the world are not worthy to stand in the ballance with the same Thou art also to knowe that the Gospel is whatsoeuer is according vnto wholesome doctrine as the Apostle teacheth 1. Tim. 1.11 and therefore if thou wilt stand vnto the same thou must wholie cleaue vnto it otherwise the fierce anger of the God of trueth will bee against thee for shrincking from any part of his testimonies And thou must knowe that thou art not to choose what to defend but thou art bound to maintaine according vnto thy calling whatsoeuer thou seest to be oppugned by any be they frends or be they enemies of the truth And thou needest not regard herein whatsoeuer power opposeth it selfe against thee for he whose truth thou maintainest is no respecter of persons but is terrible as the Prophet saieth Psal 110.5 euen vnto the kings of the earth and thou shalt find that in thy defence defending his truth he will breake the great men in the daie of his wrath except they submit themselues vnto the scepter of his word In conclusion for necessitie is laid vpon me that I cannot write what I had purposed say with the holy man EZRA Ez. 8.22 vnto thine owne heart and bee assured thereof that the hand of God is vpon all those that seeke him in goodnes and
therefore feare not but his power and his wrath is against all them that forsake him Briefelie that thou maiest profite by this booke I craue of thee to take this paines in it bestow an hower a day in the reading thereof and in so doing after the first time thou maiest well read it ouer once euerye moneth The which course if thou shalt take I dout not but in one yeare thou shalt so benefite thy selfe as there shall be no point of waight in religion wherof thou shalt not be able to resolue thine owne conscience and also to edifie others according vnto thy calling in verye good measure But in anie case take heede that thy knowledge gotten by reading rather encrease then diminish thy care in the hearing of the word preached And thus thou mayest exspect for the blessing of the Lord vnto whom I betake thee my selfe and all his now and euer Amen GROVNDS AND PROPOSITIONS OF RELIGION propounded and disputed in the vniuersitie of Geneua by certaine students of diuinitie there and determined by M. THEODOR BEZA and M. ANTHONIE FAIVS professors of diuinitie FIRST CONCERNING GOD. 1 SEing that the whole summe of all wisedome and felicitie doth consist in the true knoledge of God it is most meet that all our endeuors should be spent in seeking to attain vnto that knowledge as far as we may be capable of it 2 Not that a full a perfect knowledge of his Majestie who is far greater then the capacitie of men and Angels can reach vnto may be any waies comprehended within our vnderstanding but that wee should bend all the powers of our soules and bodies to knowe that one God who is the author and giuer both of soule and body 3 And although humaine reason bee able to affoord vs some proofs wherby we may be taught that there is a God and but onely one and whereby also his attributes may bee in some sort made knowen vnto vs. Yet notwithstanding those proofes are more sure and strong yea and altogeather the most vndoubted which for this purpose are fetched and drawen out of Gods word that is out of the sacred writings of the holie Prophets and Apostles contained in the old and new Testament 4 For howbeit that the knowledge of God which is deriued from the consideration of his workes and power hath many notable vses yet is it nothing comparable with that light which is gotten from the holy Scriptures both because this knowledge reuealed by the word doth wholie flow and proceede from God him selfe and also in asmuch as God in this his written woorde hath manifested howe and after what manner he will be knowen and worshipped of men Now whether there be a God or no we are to be so farre from making any question thereof that wee are bound most firmely with all our hearts without all wauering and doubting to beleeue that point And therfore we auouch that the rauing madnes of all Atheists who make a question whether there be a God or no ought not so much to be confuted by words and reason as it ought to bee cleane rooted out of the societie of men by the Magistrat and the stiffe maintainers of it taken from amongest men For though al men by nature as it is now corrupt be void of the true God neuerthelesse there are certaine motions and sparks of the knowledge of God imprinted in the mind of euery man which cannot altogeather be put out And as these motions doe testifie that man was borne to worshippe God So vnles a more full light bee joyned vnto them they leaue man straying and groping in the darke and are smallie or nothing behoofull vnto him Therefore as the knowledge which man hath by nature is not altogeather of no vse vnto saluation so is it verie farre from being of it selfe sufficient therunto It bereaueth them indeede of all excuse who quench that small lighr of nature though neuer so corrupt which is left in them 5 True it is indeed that he who goeth beyond al bounds can in no wise be defined and that that exceeding brightnes of God which no man can attaine vnto cannot bee comprehended by our darknes yet hee may be as it were shadowed out by this discription and so wee may say that God is hee who hath his beeing in himselfe whose nature is of himselfe inuisible without beginning without ending infinite incomprehensible indiuisible vnchangeable no bodily substance but a being most pure most simple and euery way most perfect wise mightie good iust mercifull free who hath created all things of nothing c. And therfore we do detest the multitude of Gods acknoledged among the Gentils the grosnes of the * Heretiks so called because they held God to haue a body and members like a man Anthropomorphites the furie of the Manichaeis and all such like And here it is to be obserued that those things which are attributed vnto God by the former Epithites and attributes are not to betaken as qualities inhaerent in him for we are to knowe that there is nothing in God which is not God himselfe 6 As where it is sayd that God is iust good merciful c. That is so to bee vnderstood as if hee were said to be iustice goodnes and mercy it selfe And therefore although that when we speake of God we must not conceiue of him as hauing any liknes or affinitie with the nature of man or of any creature yet such is the excellencie of the Lorde and mans weaknes that when wee speake of his Majesty we are enforced to vse borrowed speaches from creatures And herein hee is so far from disliking of vs that he himselfe descending as it were into our capacitie doth euery where thus speake of himselfe Defended by SAMVEL AVIENVS of Berne THE SECOND SORT OF PRINCIPLES CONCERNING THE HOLY AND VNSEARCHABLE TRINITIE 1 THat knowledge of God which we attaine vnto by his written word doth far surpas al that whatsoeuer it be whereunto the light of nature doth or can lead vs. 2 For that God is one in substance and three in persons is no where els to bee learned saue onely out of the worde The truth of which Doctrine it setteth downe most clearlie and vndoubtedly but so as it leaueth the reason thereof as a matter altogeather vnsearchable and a mysterie not to bee sought out by humain arguments but to be reuerenced and embraced by faith onely 3 These words Trinitie Essence or Substance Person and Coessentiall though they bee not in expresse syllables the word a Heb. 1.3 Person onely excepted to be found in the Canonicall Scriptures yet notwithstanding they were not without just causes brought into vse by the godly auncient Fathers neither are they to be rejected as adding any thing vnto the word but rather to bee still profitablie and wholsomelie retained in the Church 4 By the word TRINITY we vnderstand the nōber of the persons contained in the diuine essence which is one onely 5 By
beleeue this 3 We also distinguish this Faith from the assent wherby some haue peculiarlie applied some peculiar promises made vnto themselues that were diuerse from the promises of aeternall life who notwithstanding were neuer made pertakers thereof 4 The Faith therefore whereof we now speake we doe define to bee that assurance whereby beyond the former assent the godlie are caried vnto Christ and so particularlie apply vnto themselues the promise of saluation offered in him We do condemne therefore all such sophistrie as doth confound these two sorts of faith and especially those who taking Faith for the obedience that is yeelded vnto Gods commandements doe by that meanes mingle the one of them with the other 5 We affirme this Faith to be the meere guift of God peculiar only to the elect and such a guift as in no wise caÌ„ be repented off or called back or beeing the most sure immoueable remedie vnto the saluation of all the elect Wee detest therefore all those who imagine that Christ and his sauing grace may be receaued by any merite either praeparatorie or fore-seene And especiallie all these who dreame that Christ may be conuaied vnto vs with the hand or mouth of the bodie 6 We denie also that this Faith can euer vtterly be lost although at some times euen in the most holie men it bee a sleepe as the minde is in those that are ouercome with drinke and notwithstanding that some haue as it were a shadow thereof begun in them 7 This faith doth God creat at what time and in what measure it pleaseth him strengthening and increasing the same by little and little though neuer perfecting it while wee are heere yet graunting so much of it in this life as is needfull for the elect to obtaine the victorie Nowe in the life to come he doth fulfill in deede that which we beleeued and hoped for while wee were heere on earth We doe execrate and detest therefore the CELESTINIANS and the ANABAPTISTS who dreame of a perfection of faith and righteousnes in this life and doe abollish the dailye growth of repentaunce and our continuall praiers which euen vnto our last gaspe we are to make for remission of sinnes Defended by BENIAMIN Câ—ESSONIVS of Burgundy PRINCIPLES CONCERNING THE CAVSES AND EFFECTS OF FAITH XXIII 1 THe efficient cause of faith indeede and to speake properlie is one to wit the mercie of God that is if the Father in the Sonne by the holie Ghost that the same Coessentiall power of the Father and the Sonne by the which man at the first was created in the image of God should restore in vs the same being left 2 The ordinary meanes whereby the same is wrought that is wherby both the vnderstanding of man is framed vnto a sauing knowledge of God in Christ and a particular receauing thereof and also the will powerfullie disposed vnto a right order of the affections is the preaching of Gods worde deliuered vnto vs be the Prophets and Apostles and for that cause so farre as it concerneth the elect appointed to be in the Church 3 But here two extremities are to be taken heed vnto the on of the ENTHYSIASTES who do not only distinguish but also separate the internall word as they call it that is the worke of the Spirite of God in our soules from the preaching of the written word whence followeth not any faith but rather a meere dotage The other is of those who after the manner of Sorcerers do transfer the efficacacie which is the proper and incommunicable worke of God onlie either vnto the ministers which speake or to the Sacramentall elements wheras notwithstanding they haue no other effect then to represent these things to our vnderstanding which according vnto Gods ordinaunce they are appointed to signifie Wheras then the ministers are said to worke together with God it is so to bee taken as they are vsed but for the outward planting watering when as in the mean time the whole force which worketh in the vnderstanding and the will doth flow from God only 4 Now that which we haue spoken of the Ecclesiastical ministerie is so to be taken as in the meane time wee are to know that God as often as it pleaseth him is able in a moment by the inward operation of his Spirit extraordinarily to regenerate his elect 5 But this extraordinarie worke of God is neither to be expected for of vs nor yet rashlie to be admitted 6 Now the most sure way to try it whether it be trulie from God or no is this namelie that whether it be by the ordinarie hearing of the word or which hath beene alwaies most seeldom whether God worketh by extraordinarie inspiration it must needes euermore teach the verie same doctrine which the written word of the Prophets and the Apostles do teach 7 There is not at all times the like majesty of the good order of this sacred Ministerie because the Lord doeth as often and as farre as hee thinketh good reuenge the negligencie and wickednes of the Sheep-heards and the contempt of the sheepe in such sort that sometimes it is darkened by spots of filthinesse and otherwhiles for a time it goeth as it were cleane out of sight as it came to passe in the former ages 8 Yet the Militant Church either priuate or publicke from others or by means of priuate reading hath euer enjoyed and euer shall enjoy the hearing of the worde and the vnderstanding of the trueth that ariseth therefrom 9 Nowe that true and liuely faith whereof wee speake is no lesse made knowen by the perpetuall and necessarie effects thereof then is the life of the bodie by motion and sense 10 But these effects doe not giue beeing vnto faith or informe the same as the Sophisters doe most absurdlie dreame but they are the vndoubted and sure signes of it 11 These effects are partly caried out of vs vnto Christ with whome we are vnited by faith and partly they do beget some things within vs. 12 The outward effects in asmuch as they doe peculiarly apply Christ and his benefits vnto those that beleeue are therefore the most excellent and of greatest account And they are both the full remission of all sinnes as well originall as actuall by the blood of Christ and also the bestowing vpon vs of all righteousnes fulfilled by him together with the most full restoring and repairing of our nature in the flesh of Christ All which are freelie by faith in Christ imputed vnto vs who take holde both of him and his gifts 13 Another effect of our spirituall joyning togeather with him by faith is that he gouerneth by his holy Spirit both our vnderstanding wil being sanctified and broght out of darknes vnto that marueilous light so as we begin to thinke to will and to doe the thinges that are of God This selfe same Spirite encreasing faith in vs being now not vnder the authoritie of the law and the flesh but vnder the grace
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
the Mediator both of the Fathers that were circumcised and also of vs that now are vnder Baptisme 16 Thirdly that he came therefore into the world not to breake but to performe the law and perfectlie to fulfill it euen in the least points 17 Fourthly that he is the knot the band of both the couenants although he abrogated the olde by the new 18 We then condemne their blasphemy who thinking that Christ was born a bare man do teach that in his baptisme hee was first of all made pertaker of the holy Ghost and therefore that he is called God onelie in name Defended by DANIEL CHAMERIVS Occitanus PRINCIPLES CONCERNING THE PASSION AND DEATH OF OVR LORD IESVS CHRIST XLIII HAVING HANDLED THOSE THINGES which appertaine vnto the conception and Natiuitie of Iesus Christ our Sauiour we are to come vnto his Passion 1 AS soone as the WORD that aeternall Son of God taking vpon him mans flesh was brought foorth into this world hee began euen then to performe the mysterie of our Saluation Neither had it sufficiently profited vs that Christ had onely beene borne vnlesse also hee had performed whatsoeuer was required to bee done that wee should be reconciled vnto God 2 The will of the Father consisted in these points first that in him mans nature being perfect and pure from all sinne should most holily most perfectly and most fully fulfill all the righteousnes of the lawe Secondly that by the whole course of his life hee should take vpon himselfe the punishments due vnto our sinnes and pay the ransome of them by a full satisfaction 3 Therefore whereas in our beliefe wee go presentlie from his Natiuitie to the suffering of the Crosse thereby setting down a part for the whole is comprehended what soeuer Christ suffered euen from the very moment of hys conception vnto the day that hee was deliuered into the hands of the Iudge and that not without cause seeing this was the last and especiall act of the suffering of Christ for vs. 4 By his passion in like sort we vnderstand also al those sorts of injuries wherewith the Euangelists doe write that he was reproched and his punishments agrauated 5 In these sufferings of Christ we consider three things especially 6 And first of al both that fearful hatred of God against euerie transgression of the law which could in no wise bee appeased but by a most perfect satisfaction 7 And also that vnspeakable loue of God towards mā who sent that onely begotten Son of his that whosoeuer shuld beleeue in him should not perish but haue euerlasting life 8 Next wee are to consider the instruments which the Lord vsed to effect so great a worke and they were most euill namelie Sathan the Priests IVDAS and PILATE for who but such as were most wicked could finde in their heartes to accuse or condemne him that was most innocent yet the LORDE vsed them in such sort as by their meanes he brought to passe that worke which of all other the workes of God was the most holy and the most admirable that is the redemption of his Elect and as for the instruments who sinned not by compulsion but wilfullie and against their owne conscience hee allotted them vnto most just condemnation 9 Thirdly we consider the effects of that sacrifice namelie the force of that most perfect obedience of his euen vnto the death of the Crosse whereby we are clad with such a righteousnes as the law of God requireth and also the most ful satisfaction for all our sinnes wrought by this oblation once offered whence doth follow remission of sins freelie in respect of vs. Wherefore the Papists doe erre most foulie who besides the onely Passion of Christ go about to place their own merites and the merites of Saints as a needful supplie of the saide Passion or as though Christ was therefore borne that he might powre into vs the force to merite aeternall life of our selues 10 Nowe seeing Christ was true man that is consisting of a true soule and of a true bodie of a man he had a body subject vnto outward passions and therfore he bare most greeuous sufferinges in his bodie to the end that hee might trulie deliuer vs euen in respect of our bodies 11 Now in respect of the soule he was strucken thorow with most vnspeakable anguishes and torments yea hee suffered in his soule the most horrible and fearefull burthen of Gods wrath that he might deliuer our soules from the euerlasting torments of Hell They therefore are to be condemned who haue affirmed that Christ either did not suffer as the Simonians or that hee did not trulie but supposedly suffer as the Marcionites and the Manichaees did 12 The Diuinitie notwithstanding which was personally vnited vnto the humanitie that was assumed did not depart therefrom in the time of the passion but it so farre with helde it selfe in not shewing the force thereof vntill that his soule did vnspeakablie apprehende and feele the wrath of God then the which nothing can bee imagined more horrible the burthen whereof he had neuer bene able to sustaine vnlesse at the last he had bene strengthened to gaine the victorie by the same Deitie of the word 13 Iesus Christ then to speake properly suffered in his bodie and in his soule yet notwithstanding we may trulie and Christianlie say that the Lorde of glory was crucified dead c. not that the Deitie did suffer for the Diuinitie is imparible but that this bodie and this soule is the proper body and the proper soule of the WORD We doe detest therefore both the open Eutychians who as they confound the proprieties and the natures so they hould that the Deity did suffer also the close and secret Eutychians who are compelled in deede to confesse that the Deitie did not suffer but yet do hould that the communicating of the proprieties of the Godhead and the Manhood are reall euen in respect of the natures them selues and therefore that the WORDE in respect of it selfe did suffer some thing 14 That base estate of the WORD whereby he made himselfe of no reputation not in himselfe but in the fleshe which was assumed was especiallie seene as it were with the eies in his Passion wherein the aeternall Sonne of God as wee may say forgetting himselfe if I may so speake did hasten of his owne accord vnto such a punishment 15 The condemnation of Christ vnder CAIPHAS and PONTIVS PILAT which is a matter of no small moment consideration went before the punishment which he suffered For when as we could not stand before the Tribunall seat of God Christ appeared before the seat of the high Priest PONTIVS PILATE yet was he by and by condemned to be hanged vpon the Crosse the just for the vnjust that he might set vs free from the judgement of GOD the Father 16 The kind of punishment wherevnto he was judged was the Crosse then the which there was nothing more ignominious euen by the
fall of mankinde by the mercifull voice of God haue and will vnto the end of the worlde consent together in the profession of his true worship 4 Nowe in asmuch as all those who haue giuen their names to bee of this meeting haue not either doone the same vnfainedlie or shewed that constancie that had bene meet by reason that Sathan neuer ceaseth to sowe tares in the field of the Lord Hence it came to passe that men haue beene alwaies enforced to take the Church sometimes in a more generall sometimes in a more speciall signification 5 The Church therefore is generallie called the congregation of all those who professe true Religion whether they do it vnfainedlie and perseuere therein or hypocriticallie and fall away from the same In speciall it is taken for all those onelie whome God of his infinite mercie hauing elected before all worldes doth effectuallie call when he thinketh good in such sort as they being endued with true faith and perseuering vnto the end may be justlie accounted to be of Gods flock 6 Hence sprung that distinction of the visible and inuisible Church of the visible which is so accounted by the notes of the outward profession without any differēce betweene the faithfull and the close hypocrites of the inuisible which is restrained vnto those onelie who trulie and constantlie beleeue to the end therfore called inuisible because true faith can assuredly be discerned by none saue by the Lord and them in whome it is 7 This inuisible Church is only one as there is but one God the Father one Christ the Mediatour and head of his mysticall bodie one faith one hope by the holy Ghost and one aeternall life and it is therefore called Catholicke that is vniuersall both because it hath bene is and shall be alwaies the one and the same and also because GOD hath alwaies gathered them into one bodye out of all sorts of men and people as it seemeth good vnto his mercie whereas before the comming of Christ the Church was particularly called out of the nation of the Iewes onelie 8 And although God for many ages had seperated the Gentiles whome the Apostles therefore affirmeth to bee without God strangers from the couenant of grace frō the seed of ABRAHAM yet was there almost no age wherein he called not some of the Gentiles vntill that the particion-wall being broken by the preaching of the Apostles that promise made vnto ABRAHAM was accomplished namely that all the nations should be blessed in his seede because they were to become ABRAHAMS seed by Christ 9 The particuler assemblies of this bodie dispearsed throughout the world considered either generallie or speciallie as it is visible or inuisible are as it were the members that make vp one mysticall body 10 And this is that Catholicke Church whereof mention is made in the beliefe therfore called holie because it is by the holy Ghost seperated from the rest of the worlde and consecrated vnto God 11 This same Church is rightly deuided into the Militant and Triumphant By the Militant is vnderstood the company of the true beleeuing yet remaining vppon the earth and striuing with Sathan and the remnants of their fleshe By the Triumphant are meant those whose blessed Spirits are already gathered vnto the Lord euen vntil both the one and the other at that glorious comming of Christ hauing receiued their glorious bodies shall triumph with Christ their head for euermore 12 That holines wherby this Catholick Church which is also inuisible in that sense that we haue spoken is seuered from the world if it be considered in respect of the puritie of the doctrine of the truth is altogeather without spot or wrinckle Or if it be considered not as it is in it selfe but according vnto the beliefe that is yeelded vnto this true and wholsome doctrine we holde againe that the force of that truth is so great that it is alwaies declared and obeied in the Church vniuersally considered Wherefore the Apostle calleth the Church taken in this sense the piller and ground of truth 13 But if the Church be respected not vniuersally but particularlie that is according as it hath diuers assemblies here and there gathered togeather then indeed it may often come to passe that some particular Churches may err yea in some fundamētal points either in part or in whole yet so as the elect do alwaies returne vnto the way neither can those particular spottes that cleaue vnto it for a time make the vniuersal church to leese her naturall beautie 14 We confesse to speake nothing here of the corruption of manners that this may come to passe much more if wee seuerally consider the members of particuler Churches for such is the weaknes of mans judgement euen in the deare Saints of God that you cannot find any so indued with the perfect knowledge of the trueth but hee doth stagger in some things especially when the Lord being prouoked by the sinnes of men doth giue efficacie and force vnto the spirit of error 15 Although that the Catholicke Church can neuer fall away from the truth yet both the Prophets and Apostles together with the holy storie in generall both before and after the comming of Christ haue foretolde and these very times wherein wee liue doe testifie that it hath often come to passe that the greatest part of particuler churches and men falling away yea and striuing against the truth the light of the Church seemed for a time though not vtterlie yet in a manner to be cleane extinguished 16 The true markes therefore of the visible Church can not bee the multitude or personall succession but the doctrine truly taught out of the written word of God and the lawfull administration that is such as is agreeable vnto Gods ordinance of the Sacraments to wit of Baptisme and of the Lords Supper 17 These two notes doe depend vpon the lawful forme that is such as is prescribed in Gods worde of the holie Ministerie constituted as it ought to be But in asmuch as the Church sometimes is brought to that passe that not onely Wolues doe supplie the place of lawfull Pastors but also the whole forme of the ordinarie Ministerie is turned into a plaine confusion that somtimes the externall Ministerie being for a time altogeather broken of the church is extraordinarilie fed as it were in the wildernes therefore is not this marke simplie and absolutelie necessary to point out the Church here vpon earth 18 Now wheresoeuer the Doctrine of the Apostles is taught ther is no question to be made but that the church is there though there bee fewe that giue eare vnto the same with fruit 19 That therefore is a true Church be it vniuersall or particuler which heareth the worde of God contained in the writinges of the Prophetes and the Apostles in suche sort as it canne adde nothing therevnto detract nothing from the same nor chaunge anie thing therein either in respect of the Doctrine it selfe or
in regard of those things that appertain vnto the foundation of the gouernment of the Church as for the hard places that are in the word it interpreteth them both by conference of the scriptures and also according to analogie of faith 20 Nowe as touching those thinges which appertaine vnto outward order the Church in the feare of the Lord may therein consider what is most meete vnto time and place Wee doe condemne therefore those who dreame that euerie man whatsoeuer hee professe shall bee saued by his own Religion seeing out of the Catholicke Church there is no saluation And those who tie the Catholicke Church vnto one certaine place Those who bring vnto the Church the Academicall â—ncertainty Those who require a forme of perfection in the Militant Church Those who holde the personall succession absolutelie for an vndoubted note of the Church Those who haue by little and little transformed the Christian Presbyteries or Eldership that is the gouernment ordained by Christ the onely King and Monarch of his church into the image of the beast which was the olde Romaine Empire and that first by bringing in the dignity of Bishops next by apointing degrees amongst them and last of all by placing Antichrist at Rome vnder the title of the Ministeriall head Those who doe not measure the Church according to the word of God but the word according to the bare name of the Church Defended by DAVID PIOTAEVS of Geneua PRINCIPLES VPON THE ARTICLE I BELEEVE THAT THERE IS A COMMVNION OF SAINCTS LI. 1 CHrist can be fruitfull vnto none but by participation 2 This participation is partly of Christ and partlie of of his benefites which doe flow from the participation of him 3 That therefore whereof wee are made partakers is partly substantiall and partly a quality 4 The Substantial things are both Christ himselfe God and man and also all those corporall things which are bestowed vpon vs together with Christ beeing participated vnto vs. The qualities are all those gifts both of the bodie and the mind which in him we receaue in this life and obtaine in the life to come 5 Now wee are made partakers of the Deitie of Christ onely in force and operation but of his humanity in verie deed as far as he is our brother 6 Nowe this participation by reason of the most strait baÌ„d and the vnspeakable efficacie therof not that the one substance doth touch the other is expressed by the names of vnion engraffing incorporation and such like 7 The same is for three causes called spirituall first of all because the true and the soueraigne cause thereof is that power and vnspeakable force of the holy Ghost the which notwithstanding the distaunce of place doth most trulie and most effectually joyne the Saints though here as yet vpon earth in a spiritual marriage with Christ that they may be flesh of his flesh bone of his bones althogh according vnto this flesh they are not vpon earth but in heauen 8 Secondly because again this conjunction with Christ himself according to the flesh is in regard of vs a worke not of the bodie but of the minde which receiueth Christ by faith 9 Thirdly because the end and the scope of this mutuall Communion is not to the end that a kind of monstruous bodie should arise from the vniting of his substaunce with ours but that in this life we shuld be gouerned by his Spirit and that in the life to come we should liue an aeternall and a heauenly life with him 10 Yet may this vniting bee called a corporall vnion in a sound meaning so that all ambiguitie and newnes of wordes be auoyded namely if that especiall thing which in this mysterie as before hath bin said we spiritually receiue by faith and that is the verie humanitie of Christ be considered Next if respect be had to the external means which the holy Ghost vseth to beget and nourish faith in vs namely both the outward word sounding in our ears and also the Sacramentall elements and rites that affect the rest of our senses 11 Out of this spirituall vnion ariseth that mysticall bodie wherof Christ is the head both in respect of his preheminence ouer the same and also because he doth wholie giue sense and motion therevnto Nowe all those that beleeue and are sanctified are called members vnder this head in which sense is the Church called by PETER the Citie the spirituall temple of God built of liuely stones whose foundation and cheife corner stone is Christ who sustaineth and beareth vp the whole building It is no lesse absurd therefore to suppose that there is a kind of fastning and a cleauing of Christs bodie within ours or of ours within his then it were to say that the bodies of the Saints do subsist one within another Seeing that the band of the Communion of Saints is the very same that the vnion is which they haue both with themselues and with Christ 12 Some of those things wherof we are made partakers in this mysterie are altogeather proper to the elect namelie Christ himselfe of whome none can be a member except he be indued with true faith true faith which is inseparablie joyned with true hope charitie and last of all that aeternall kingdome prepared from all aeternity according to the free purpose of God vnto the elect onelie Some also are after a sort as the Lord thinketh good common to the hypocrites and prophane by reason that they seeme to bee ingraffed into Christ as are the gifts of Prophesie of tongues and of healing togeather with manie other notable gifts of the mind and excellent benefites of this life the which as by the elect they are consecrated to God who is the giuer of them so are they prophaned by the wicked 13 Againe these gifts though not alwaies in the same measure are partly common to all the Saints as beeing necessarie to the saluation of all of which sort are the participation of Christ himselfe liuelie faith steadfast hope loue vnfained remission of sinnes and sanctification by the holie Ghost with suche like and partlye proper to euerie seuerall beleeuer the which the same holie Spirite doth distribute according to the diuers consideration of the callings of men vnto whome and in what measure hee thinketh good 14 Euerie one of the Saints seuerallie considered haue their peculier giftes both in regarde of the possession of Christ himselfe and also of his benefits as it is expressed in the similitude of the talents But in asmuch as there is one GOD and Father of all one Christ the Lord one Spirite whereof all the Saints are endued one faith one hope of the same calling one baptisme one kingdome of heauen and also because whatsoeuer graces bestowed vpon anie is therefore giuen that the vse of them may bee common vnto them all and so that they should be the one and the selfe same bodie of Christ therefore all the gifts bestowed vppon any of the
the Bible be translated into the mother tongue of all Christian people Therefore wee doe also condemne the said Papists who will not allow of such translations 13 This same word of God ought to be faithfully and sincearlie expounded vnto the people by euerie Pastour and out of the same are exhortations consolations and reprehensions to be drawne whence also the gainsayer is to be conuinced and put to silence 14 This worde of GOD is said to haue life in it not that this life is placed in the letters syllables or wordes for they are to be counted witches and enchanters who attribute anie deuine power vnto the letters and woordes themselues but because it is an instrument whereby God doth make knowne vnto vs that which he will haue vs to vnderstand for our saluation 15 To conclude this is an absolute perpetuall and necessarie note of the Church namely that the purity of doctrine be maintained therin and that the pillar ground of the truth be in the same Defended by IOHN GIGORDVS Baeterrenensis PRINCIPLES CONCERNING TRADITIONS LIII 1 HAuing last of al disputed concerning the written Worde of God this present Treatise is to bee touching Traditions which some call by the name of vnwritten word and doctrine 2 Those which the Greek cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are commonly called Traditions amongst the Latines which they affirme not to bee contained in writing but to haue beene conueied by word of mouth as it were from hand to hand deliuered from one to an other 3 Now there are two sorts of Traditions mentioned in the Scriptures whereof some are commendable as proceding from the Spirit of God of which sort are those which are mentioned to haue beene receaued from Christ his Apostles others were inuented by the wit of man as those which Christ calleth the Traditions of the Fathers and the commandements and doctrines of men 4 The former of these were not at the first as being in the infancy of the church committed to writing but now since that time that they haue beene put into the writings of the Apostles they are not to be taken as vnwritten but to haue credit amongst all as being the verie written word of God 5 Of these there are two sorts for some do appertaine vnto the record of the hystorie and the things that were done as that which LVKE speaketh cap. 1. 2. of the things that were done by Christ some do appertaine vnto doctrine and that in a twofold difference 6 For some were concerning the Doctrine it selfe as those things touching the Lords Supper which PAVL affirmeth to haue deliuered as he receiued them of the Lord Some are concerning the rites and the good order of the Church as that touching the blood of thinges that were strangled the couering of womens heads that men should not bee couered in the time of praier and such like 7 Those thinges which are concerning the substaunce of doctrine are to be perpetually obserued in the Church but as for the things which apertain to outward rites they in consideration of diuers circumstāces as of time place person may bee chaunged yet so as regard be alwaies had which must be generally obserued in al indifferent things vnto that which maketh most for the glorie of God the aedification of the Church 8 As touching other traditions which haue risen from the bare will of man though they haue neuer so glorious a shewe of antiquitie holines and wisedome yet if they agree not with Gods word they are to be accounted for no better then will-worship and so they are to be vtterlie cast out with all other superstitions that are either directlie or indirectlie against Gods word Of this sort are the obseruations of the difference of meat garments daies praier for the dead invocation of Saints departed Mouckery single life and a thousand such like either foolish or impious toyes wherewith Christians are now much more burthened then the Iewes were in times past with their Ceremonies 9 For in the worshippe of God this hath bene is and shall be the onely rule Whatsoeuer is without faith is sin and that faith dependeth not vpon the inuentions of men but vpon the hearing of Gods worde and that there can be no obedience where there is no commandement 10 And seeing the minde of the Lord is onely knowen vnto himselfe it belongeth not vnto man to set downe what is acceptable or what is odious in his sight but vnto God onely who hath therefore taught vs how hee will be worshipped and would not leaue that point to our choise 11 The word of God furthermore is euery way perfect and thervnto nothing is to be added or detracted for it is able to make the man of God absolute Wherefore we do constantly affirme that we are bound onely to cleaue vnto it rightly vnderstoode and that wee must not depart one jote from the same The vnderstanding of it is to be drawen from the analogie of faith and the conferences of other places of Scripture 12 We hould that it is lawfull neither for counsellors nor Bishops nor for anie man to impose lawes vppon the consciences of men which onelie belongeth to the alone Bishop of our soules and our Law-giuer Christ or vnto the Apostles hauing his commaundement For although true Pastors and Doctors of the Church haue beene and are in the place of the Apostles yet haue not they the same commission that the Apostles had For the Apostles being immediatlie inspired by the spirite of God could not erre and we are bound in euerie point to beleeue them But as for Pastors and Teachers they may such is mans weakenesse oftentimes slipp and therefore they are onelie to be followed so farre as they followe Christ and his Apostles Wee condemne therefore the olde Pharisies and those which haue followed them as the Iewes who haue coined vnto vs their CABALA and manie other dotages of their TALMVD the Papists and all other false Christians who haue polluted the seruice of God with their own dreames and inuentions and as it is written ISAY 29. MAT. 15. doe worship God in vaine in teaching mens traditions Defended by IOHN RVE of CADOMA in Normandie PRINCIPLES CONCERNING COVNCELS AND FATHERS LIIII 1 VVE haue shewed in the former treatise what the authoritie of Traditions can be it followeth that wee entreat of those thinges which appertaine vnto the confirmation of them wherefore wee will first of all deale with counsels next with Fathers 2 Seeing all things in the Church of God ought to be done orderlie and that the Church is gathered out of all people and nations the parts as it were of the Catholicke or vniuersal church were not without cause deuided which parts we call particular churches 3 Whereas this diuision was by little and little framed according to the example of the Prouinces and Diocesses or seuerall jurisdictions of the Romaine Empire as both the thing it selfe and also the very names doe shew it
same both in regard of the signes also of the things signified 15 The most meete place for Baptisme to bee administred is that where the worde is preached and the most meete time is the time of the preaching euen for this cause if their were no more that publicke praiers which are of great force in this action may bee joyned with the administration of the Sacraments 16 Yet may particular Churches appoint the time and the place as circumstances shall require 17 The vse of witnesses called God-Fathers is neither absolutelie necessarie nor yet to bee cleane rejected but such witnesses onelie are to be chosen as both knowe and are also likelie to performe what they promise concerning the holie bringing vp of the infants Defended by IAMES ROVLAND a Low-countrey man PRINCIPLES CONCERNING THE LORDS SVPPER LX. 1 THe other perpetuall Sacrament of the whole Christian Church is the Supper of the Lord figured by diuers types vnder the olde couenaunt 2 For it was meet the Mediatour being now come the couenaunt beeing nowe last renewed by him that the olde seales of the couenaunt should be changed into such as might agree to the time both of the ordaining of them and also of their last renuing and so might euen declare that the Mediatour was come both by water and by blood 3 Nowe the Supper is that last Sacrament of the newe Testament or that publick action of the Christian church wherein as the bread being broken is giuen to be eaten and the wine powred out giuen to be drunk after the corporall manner so the bodie of Christ beeing deliuered to death and his blood being shed to seale vp those that are in league with God is giuen vnto the faithful that can examine themselues and are spirituallie receaued of them by faith for those endes which wee will presentlie set down 4 The authour both of the thinges deliuered and of the action is Christ onelie who as far as this Testament is called the new is the onlie testator but in respect that it hath regard vnto the couenaunt that joineth others therin the authour thereof is he who is the authour of the couenaunt The Church is the partie vnto whome the promise is made and therefore the Church is not to take vppon it the authoritie to confirme this couenaunt 5 The matter of the Supper are the signes and the things signified Vnder the name of signes are comprehended not onlie the substantiall things themselues namlie the bread and the wine but also the rites and the whole action as farre as it is Sacramentall namelie the breaking of the bread the powring out of the wine the delyuering and receauing of both whereunto is joined the nourishment of the bodie arising of the receauing of it 6 Touching the bread whether it should bee leauened or vnleauened touching the wine whether it shoulde bee pure or mixed with water and if wine bee wanting whether it be lawfull to vse some other drinke we thinke them matters about which no great contentions are to be raised so that if necessitie so require that which is the speciall thing be retained namelie meat and drinke meete for nourishment and answerable vnto the proportion of the signes and the things signified 7 The administration of the signes because they are present vnto our outward senses hath Christ committed vnto the Ministers of the worde but yet so as the efficacie of the administration doth not depend vpon them but vppon Christ onelie 8 For this cause also the things which we name signes are receaued by the mouth of the bodie and therefore also by the wicked although they account them not for signes but for common things and that the receauing of them is turned vnto their greater damnation 9 The thinges sealed are the bodie and the bloode of Christ the offering and receauing of both and the spirituall nourishment arising therefrom or rather whole Christ God and man with all his benefites and the newe couenant confirmed by the death of the testator 10 For although the receauing of the bread and the wine doth onelie signifie the communion of the body and the blood yet because wee are made one with Christ by meanes of his humaine nature it doth seale vnto vs the whole benefite of saluation because neither the manhood can be seperated from the word nor the humanitie subsist without the Deitie or his benefits without the whole person and therefore the one are neither receaued nor deliuered without the other 11 It is not without cause that Christ hath seuerallie ordained the bread to be the Sacrament of his bodie and the wine of his blood and commanded them to bee seuerallie deliuered in the Church For the bodie and blood are not sacramentally represented vnto vs in this action as the whole humanitie of Christ being glorified doth now liue but in regard that they were offered vppon the crosse for vs the blood being powred out of the bodie Vaine therfore is that concomitaunce as they call it or inseparable conjunction of the body and the blood vnder both kindes seuerallie whereas the bodie is here laid before vs and giuen to bee considered by our faith as being without blood and the blood as powred out of the bodie by death 12 The things signified because they are giuen vnto our minde and that to establish and increase a spirituall life in vs are giuen by Christ himselfe and receaued through faith by the power of the holie Ghost whence it commeth that they are proper and peculiar vnto the faithfull onelie 13 Yet doth it not follow that the bread and the wine giuen vnto the vnbeleeuers are not Sacramentes For in respect of Christ he giueth vnto euerie man that whollie which he promiseth in his worde vz. the signes vnto the bodies and the thinges vnto the soules that are endued with true faith wherevpon it is no maruell if the one of them alone be receaued by the vnworthie communicants as bringing onelie their bodie and that polluted too vnto the Lords Table whereas they want the mouth of the minde that is faith 14 The forme consisteth in the apt and meet that is sacramentall and respectiue conjunction and analogie or agreement of the outwarde signe and the inwarde mysterie The Transubstantiation of the signes and the thinges signified and the essentiall consubstantiation of the things signified with the signes are to bee rejected for the former doth abolishe one part of the Sacrament to wit the signes both of them are directlie contrary both vnto the Articles of our faith concerning the truth of Christs bodie and also vnto the vse of the Sacraments whence followeth that most horrible and detestable bread-worship 15 The agreement of the signes and the things signified is manifest for as breade and wine doe nourish vs in this life euen so the bodie and blood of Christ purchase aeternall life vnto vs. Both the bread and the wine therefore are to bee deliuered in the Supper both to the end that the
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
of true Praier is the glorie of God or some profite that we hope to receiue thereby 12 It is meet that a certaine place time be apointed if it may be conueniently done in euery church for publik praier yet is it meere superstition to thinke that praiers made in a certaine place or time are of themselues more effectuall 13 The dedications of Temples and the rites vsed in this action are the reliques partly of Paganisme and partlie of Iudaisme and therefore to be vtterly abollished 14 Priuate Praiers also are carefully to be practised in the vse whereof it is the part of euery man to consider what is expedient 15 There are foure sorts of Praiers reckoned vppe by PAVLE 1. TIM 2.1 supplications praiers intercessions and giuing of thankes vnder which foure sorts hee comprehendeth all other 16 These foure sortes may be thus discerned Supplication is when wee desire to bee deliuered from the euills that hang ouer vs Praier is when wee craue a better successe of our affaires For as by Supplication we intreat the taking away of inconueniences so by Praier we craue the supplie of those things that are good for vs Intercession is when as one of vs doth intreat for the necessitie of an other beeing of charitie mooued therevnto or when as wee complaine vnto God of injuries done vnto vs Brieflie by thanks-giuing we praise God for the benefites that we haue receiued and shew that wee are beholding vnto him for al the benefits both spirituall and corporall that we haue obtained 17 The fruits which we reape by Praier are diuers 1. Our heart is inflamed with an earnest desire to seek loue and worshippe God when as we are accustomed in all our necessities to flie vnto him as vnto an holie anchor 2. No desire cometh to our minde whereof wee are ashamed to make him a witnesse when as wee poure out our whole hart before him 3. We are framed to receiue his benefits with thanks-giuing 4. Hauing obtained that which we did craue wee are more feruentlie carried to meditate of his louing kindnes 5. Lastlie vse and experience it selfe doth confirme vnto our soules his prouidence vertue and goodnes towards vs. 18 Hence it appeareth that Inuocation which is that true worship of God is altogeather ouerthrowen in Poperie 19 First of all because the Papistes doe teach men to bring their owne merites as that Pharisie did although they are beholding vnto God for them The which doctrine doth damme vp that especiall spring of true Prayer namelie the sense of our want 20 Next that they either bring in fained promises or inuent merites that haue no promise 21 Thirdlie in that they professedlie place doubting in stead of faith as though to bee assured that GOD will heare vs were a securitie full of Presumption 22 Herevnto is to bee adjoyned that both they conceaue priuate and publicke prayer in a straunge vnknown tongue which is nothing else but a manifest mocking of God and that they pray by nomber Brieflie in that they teach which is vtterlie wicked that those prayers of theirs doe deserue remission of sinnes and other benefites 23 To be short herein they are most godlesse in that they appoint Saints departed as substitute intercessours vnder Christ not onelie rashlie and in vaine besides and contrarie to the word of God and therfore without faith but also vnprofitablie seeing that cannot bee held but they must make the Spirits of those that are dead to be the searchers of harts and attribute vnto them that which is proper vnto GOD onelie namelie that they may heare those that call vpon them euery where 24 This sinne is augmented euen by an other two-fold impietie the one in that they honor the Virgine MARIE and the signe of the Crosse by a certaine peculier inuocation the other in that they doe yeeld vnto Images both painted and grauen the verie same worship whereby they would honour Christ if he were present 25 Touching those degrees of their religious adoration by LATRIA DVLIA and HYPERDVLIA wee affirme them to be altogether vaine 26 Vaine also is that distinction of the Mediator of redemption and intercession Defended by IOHN CRVCIVS a Flemming PRINCIPLES VPON THE PRAEFACE OF THE LORDS PRAYER LXIIII. WE HAVE ABOVE IN THE LAST TENTH Principle made mention of a forme of inuocation or prayer and therefore hauing alreadie spoken of the rest of the causes thereof wee nowe come to the interpretation of the said forme out of the words of Christ Math. 6. Luke 11. which is therefore commonlie called the Lords Prayer 1 THis forme teacheth vs most compendiouslie indeed but yet most absolutelie whatsoeuer wee are to aske of God generallie as it were in certaine common places and in that method wherein it is fit that these things should be craued of God it doth furthermore enforme our minds by what affectiō we are to conceaue our Prayers and in what hope we may expect the effect of thē beeing rightlie conceaued 2 It is free for vs according vnto our sundrie griefes to expresse in other speciall formes those thinges that make for the glory of God and our saluation and to apply them vnto diuers circumstāces but it is in no wise lawful to pray anie other Prayer in regarde of the matter All the Praiers of DAVID therefore of the Prophetes and other faithfull examined according vnto these rules doe agree with this perfect forme 3 The parts hereof are three 1. The beginning or Praeface 2. The petitions themselues 3. The conclusion 1. The Preface OVR FATHER VVHICH ART IN HEAVEN 4 FATHER This word doth first of all teach vs the foundation of our faith namelie the distinction of the persons for the FATHER is one the SONNE is an other 5 These petitions are directed vnto the person of the Father that therby not onelie the distinction but also the order of the persons may be expressed the first whereof is the Father the second is the Sonne of the Father and the third is the holie Ghost of the Father and the Sonne 6 When as therefore we cal vpon the Sonne our minds staie not in him but aryse from him vnto the Father as we are led by the holie Ghost vnto the Father and the Son Otherwais as the persons vnto whom the worship of inuocation is directed are not separated so is not the said worship to be seuerallie considered but onelie distinctlie seing the same reuerence is aequallie due vnto al the 3. persons as to the one and the self-same God 7 Moreouer this most sweet name of a FATHER doth regarde vs also seeing wee doe not call vpon the Father as the Father of the Sonne onelie but euen as vppon our Father 8 Againe this word doth set down the other foundation of our trust namelie that hee who is the Father of Christ is also ours though in a diuers respect 9 For he is the Father of Christ 1. by nature onlie in respect that the Sonne is Coessentiall with the
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
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
is meet as it hath bene the continuall practise of all well ordered churches that first the Pastors Doctors and Elders shuld haue the chief dealing as being those who both haue the ouersight of the flocke and are likelie to bee of sounder judgement in discerning the doctrine Next vnto them the chief and especiall men both in godlinesse and authoritie as the Magistrate if hee be a Christian are to haue place Lastlie the consent of the people is to be had in such sort as no man is to bee admitted vnto anie Ecclesiasticall function but by the knowledge and consent of the whole Church 23 Election being lawfullie finished published and ratified imposition of hands or ordination that is the placing of a man as it were in the possession of the holie ministerie is to be done of Pastors in name of the whole Eldership 24 The Lord hath ordained these callings to continue in his church to the end of the world neither indeed hath the church or euer shall altogether want the ministerie of the word seeing faith is by hearing Yet we see the sinns of men enforcing the Lord thereunto and his just iudgement which beginneth at his owne house requiring the same that it hath often come to passe as it was expreslie foretolde by the Spirit of God that the publick ministery was for the most part not in the handes of carefull Sheepheards but of the most forlorne spoilers and wasters of the Church Antichrist him selfe also sitting in the very Temple of God 25 Nowe when this hath come to passe the Lord in mercie towards his Church hath bene accustomed either extraordinarilie as he did to the Prophets in times past without anie consideration of that election whereof wee haue now spoken or ordinarilie out of their nomber who lurked amongst those robbers to endue with his Spirit wonderfull power whome hee thought good to chuse for the building vp of his decaied house whose vocation appeareth by their fruits that is both by the truth of their doctrine drawn out of the pure word of God and also by the example of their true Christian life 26 So it commeth to passe that the vocation of these men which at the first was extraordinarie is after that the right order is restored by them become lawfull and ordinarie and they are farre vnlike vnto them who neglecting the right order that is in force are drawne either by ambition couetousnesse or some other affection to inuade the functions of the ministerie of whome the Lord saith They ran but I sent them not Defended by ABRAHAM HENRIE a Normane PRINCIPLES TOVCHING THE FALSE MINISTERIE OF THE GOSPELL LXXIIII 1 HAuing set downe the true lawfull Ministery of the Gospell which the Sonne of God ordained and by his Spirit deuided into their seuerall functions It nowe remaineth that wee adjoyne the false ministerie of the same to the ende that contraries beeing laide one against an other may be better manifested 2 In the true Ministerie of the Gospell there are three things which distinguish the same from the false The one that the authority of the callings proceed from the Sonne of God as being ordained either immediatlie by himselfe or mediatlie by his Apostles The other is that the calling be lawfull that is such a calling as is squared according to the prescript lawes of the doctrine and Discipline of the Apostles The third is the prescript administration of the holy callings Now all these things wee aduouch to haue bene by a litle and a little vtterlie ouerthrowen by the Papisticall tyrannie which with the Apostle wee may justly call the mysterie of iniquitie 3 And first wee affirme that the callings of the Popish Cleargy which they expresse by that proud title of Hierarchie are in part altogether false that is such as haue at the first bene inuented by man and afterward became meerly diuelish and in part counterfeit that is such as onelie retained the names of true callings which they abollished in deed 4 These functions following we hold to be altogether false destitute of all true foundation namely the Primacy of the Bishop of Rome ouer al Churches the Cardinalship Patriarkship Archiepiscopalship briefly that whole Episcopall degree of Lord-Bishops ouer their fellowe-Elders 5 As to the vsurped power of the Bishop of Rome ouer others yea ouer al Churches the same by two manifest reasons amongst the rest is conuinced not to be Apostolicall and therefore to haue no warrant in Gods word The one because the Apostles were of equal authority power amongst themselues as it appeareth by the commaundement of Christ who sent them also by the record of the things which were done by them The other because that the Apostolicall function beeing appointed for the laying of the foundation of the christian Catholike church now that the same is laid and the Apostles called into heauen is ceased here vpon earth in respect of their personal ministerie and in respect of the building vppon the foundation which they laid the doctrine deliuered by them preserued from aboue and which is to continue to the worldes end is so sufficient that there is no need of any successor of the Apostolical authority eyther from the planting of new Churches or for the restoring of those that are already planted 6 Cardinals as it appeareth out of the story of FABIAN SILVESTER thogh corrupt stories were at the first no other then the seauē Deacōs of the church of Rome hauing their names from seauen quarters of the citty which also they called cardines wherūto they were allotted therfore called cardinals is as it were quarters and thus doth their borrowed coūtefeit stile yet testifie He furthermore seemeth in the writings of Gregory to be named a Cardinal who is called a Pastor or Curat neither is any mention of those that are now in the subscriptiō of the anciēt Coūcels in so much that they are and ought to bee justly accounted the most ougly brood of Sathan begottē by him in these latter times for the defence of that strumpet 7 As touching the distinctions of Bishoppes into Patriarks Primates Metropolitans and Archbishops al these beeing the same at the first that whole woorke was ◅s institution and not Gods ordinance as euen IEROM himselfe testifieth in expresse words 8 Nowe all these at the first were names of order distinction and not of anie superioritie or power when any Ecclesiastical controuersie did arise or any Pastors were to be chosen both Synods might be orderlie gathered together Synodall decrees put in execution also that elections might be done by the aduise of the neighbour churches and ratified in a comelie manner without confusion 9 This distinction of Churches belonging vnto order and not vnto anie preheminence of degree allowed by custome confirmed by the Fathers in the councel of Nice is not of it selfe to bee reprehended but yet the miserable issue of it manifested at the length that in two respectes
15 Vnbrideled contumacie is almost the most hainous sinne against the Church whether it bee that hee who is called refuseth to appeare or that beeing lawfullie admonished and conuicted he denie to confesse his fault as it deserueth 16 After the lawfull triall of the cause both the whole fact togeather with the circumstances are carefullie to bee considered and also great regarde is to bee had of the sinner himselfe brieflie all things are to bee referred vnto this end namelie that regard be had both to the coÌ„science of the sinner and also to the aedification of the Church in preuenting offences 17 For the end of these Censures is of two sorts the one that a timelie and a conuenient remedie may bee applied to the sinner who is neither to bee left in his sinne nor swallowed vp with heauinesse The other ende is both that the Church may bee purged from offences and infected by no contagion and also that euerie man may bee instructed and taught by the example of others 18 There is also a difference to bee made betweene those who doe confesse their faultes and those who doe professe their repentaunce least that a fained confession bee rashlie beleeued or that whilst some one is borne with by vntimelie leâ—itie a sufficient care should not bee had for the publick aedification of the Church as the example shewed by the Lorde himselfe vpon MARIE MOSES sister dooth declare Touching which point a perpetuall rule neither can nor ought to bee set downe by reason of the varietie and diuersitie of the circumstances Wherefore with reuerence of the Fathers bee it spoken wee doe not allowe of the too great seueritie of manie of the auncient Cannons in appointing the space of repentance from the which necessitie compelled them to depart by bringing in their indulgences 19 The sortes of these Ecclesiasticall Censures are Admonition Suspension from the Supper of the Lord which they call the lesser Excommunication publick Excommunication vnto the time that repentance bee testified as it is manifest that the Hebrewes also had a three-folde Excommunication Yet as touching perpetuall ANATHEMA or Excommunication to death the Fathers of the soundest judgement justlie disliked the same 20 We are to abstain from the companie of those that are publicklie excommunicated to the end as the Apostle witnesseth that they may be ashamed yet so as we are to performe towards them all those things which appertain to admonish them of their dutie and to call them to the right way 21 This Excommunication is altogeather a spirituall chastisment and dooth directlie belong vnto the amendement of the conscience Wherefore they are ouerthrowne both by the word of God by the testimonies of the whole Ecclesiastical storie who do attribute the authoritie of the Eldership in binding and loosing vnto the Magistrate though Christian much more they who leaue no place vnto those Ecclesiasticall judgements where there is a Christian Magistrate seeing on the contrarie side they can be no where more practised than vnder his wings wheÌ„ as his authoritie who is the maintainer and defender of this whole diuine ordinaunce is vsed against the disobedient neither was there anie other course taken in the auncient Church euen vnder the most religious Emperours They doe also greeuouslie erre who as it is vsuall amongst the Papists drawe meere Ciuill causes vnto this Ecclesiasticall Court. For Christ did not onelie distinguish but also most manifestlie seuer the office of the Magistrat from the ecclesiastical functions although he hath commanded all those who execute the Ecclesiasticall functions aswel as al the rest of the subjects to submit them selues vnto the power of the Magistrates in those thinges which are properlie belonging to his office And againe hee will haue Kings and Emperours themselues to be subject vnto the authoritie of the Ecclesiasticall Ministerie and to the commandement of his word Nowe of this diuine order wee do acknowledge that the Magistrats are ordained the maintainers and defenders 22 The contract of Mariage seeing in part it is manifest and properlie diuine namelie in the consideration of the verie bond and couenaunt of the mariage and in part meerelie Ciuill as far as it belongeth vnto the common soeietie of men in that diuers ciuil conditions belonging to the things of this life are adjoyned thervnto wherefore Matrimonial controuersies are in some sort to be referred vnto the determination of the Eldership as shall bee spoken more fullie God willing in the proper place thereof 23 They who haue authoritie to binde the sinner the cause beeing lawfullie tried haue also authoritie to loose and to restore him to the Church when hee hath approoued his repentance 24 This confession that is this profession of repentaÌ„ce whether it be done before the Eldership or publickly in the congregation of the Church is to go before his absolution and reconciliation with the church in such sort as the neglecting hereof is to be takeÌ„ for vndoubted contumacie They are therefore deceaued who thinke that those who are bound in the Consistorie of the Eldership are to be left vnto their owne judgement and triall And they offend no lesse who as they haue abolished the Eldership so also haue they coÌ„manded this confession which is onelie proper vnto those that are tied by the judgement of the Eldership as a law common to al Christians and haue turned it vnto auricular confession which is to bee done eyther vnto the Masse-priest or vnto the Confessor as they commonlie call him 25 Seeing this confession though most acceptable vnto God is not therefore ordained that it should bee a satisfaction for sinne in the presence of God but onelie that the Church may be assured of the repentance and restoring of the sinner it is onelie thus farre necessarie as he who hath not performed the same before his death the fault not beeing his is yet justlie accounted as absolued if he hath repented in his hart Detestable therefore is their opinion who will haue the punishment which they call Satisfactorie the Canons tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meritorious satisfactory in the presence of God and vnder that pretence haue for the most part made that purgatorie fire of theirs and brought into the Church their Indulgences which they sell for money being so manie blasphemies against that one oblation of the Sonne of God 26 The Eldership dooth properlie neither binde nor loose for this is the proper right of Christ alone but it doth onelie apply the word of God after the lawfull triall of the cause vnto the sinner either for his retaining or releasing vpon earth and it pronounceth vpon earth in the name of God and of Iesus Christ that either contumacie had bound or repentaÌ„ce had loosed the conscience of the sinner before the Lord in heaueÌ„ neither is it to be doubted but that which is thus done vpoÌ„ earth is ratified in heauen Friuolous therefore is that objection of some who to the end they might