originall righteousnes and the inclination vnto all sorts of wickednes Therfore the scripture teacheth that al meÌ„ must be born againe euen infants and all vnto whome for this cause wee doe rightlie maintaine against the ANABAPTISTS that the signe of Regeneration is to be administred Although we make no question but that the reliques of corruption doth still remaine and is not vtterly taken away after Baptisme whatsoeuer the Papists say to the contrary 8 Actuall sinne is when the lawe of GOD is broken in deed and that is two maner of waies either when as that which God commandeth is omitted or that which he forbiddeth is committed Whence those two sorts of sinnes vz. omitted and committed sprang vppe in the Schooles The first whereof ariseth in that we are vnmeet to do well The latter in that we are prone vnto euery euill 9 There are other distinctions of actuall sinne For in respect of the object some are said to be done against God others against men And in regard of the ends some reach vnto the soule onelie others vnto the body also Vnto the first sort of the latter diuision do appertaine all inordinate motions whatsoeuer they are and euen all the euill cogitations euen the beginnings of them before they be fully framed and though the will doth not assent vnto them and those in like sort that the will which especiallie maketh the forme and giueth being vnto sinne doth allow and strengthen Vnto the latter member are all those referred which are brought vnto action by the outward seruice of some part of the bodie The Papists therfore do erre in denying concupiscence and those first inordinate motions to bee sinnes most absurdlie affirming that concupiscence is giuen to man to the end that wrastling with it he shuld be more and more whetted on to imbrace vertue and so should bind God so much the more vnto him by his merite Defended by RAMOND PALOCANE of Bearne PRINCIPLES CONCERNING THE RESTORING OF MANKIND XIX WHERE FIRST THE PERSON OF CHRIST is to be spoken of 1 GOd would not haue the felicitie of man to consist in that first estate wherein hee was created for then had his felicitie beene earthly and in some sort subject vnto chaunge but he placed it in a more firme and a more excellent estate whereby he might liue a heauenlie life and such as from the which he could in no wise fall 2 Now that man might bee brought vnto that perfect estate he fell by his owne fault yet not without the prouidence of GOD and so was made subject vnto the death both of his soule and bodie to the end that being deliuered from sin and death hee might passe vnto a better life and so might become a most certaine president of the justice and mercie of God 3 Our restoring againe consisteth in that that we shuld be freed from sinne and death and also from all the effects of both and should bee preferred vnto the dignitie of that righteousnes and that immortall life which is far more excellent and permanent 4 Our deliuery from sinne is wrought by the abollishing of sinne which is doone two manner of waies First by taking away both the guilt and punishment therof by the mercie of God Secondly by the regeneration of a newe life which is opposed vnto the corruption of nature and by the which Sanctification is so begone in this life as it shall be fullie perfected in the next 5 Our deliuery from death is when as we are assured that God is not angry with vs yea and doe hope and also feele him so appeased towards vs that we know our selues to be safe from the aeternall destruction of bodie and soul and from all other miseries 6 These and all other gifts which God bestoweth vpon the elect are giuen vnto vs in Christ Iesus onely Now that we may bee trulie partakers of them there are two thinges to be considered namely his person and his office 7 The person of Iesus Christ is the Sonne of God who hath personallie vnited vnto himselfe the humaine nature which he tooke of the seed of DAVID For he who is God from all aeternitie began to be man when hee was conceaued by the holie Ghost and incarnate that from the verie moment of his conception he shuld continue for euer true God and true man 8 Now although this work of the restitution as well as of the Creation doth agree vnto the whole Trinity yet the seuerall persons are distinguished For the Father sent the Sonne the holy Ghost did incarnate him and the Sonne made him selfe of no reputation We condemne therefore the CERINTHIANS EBEONITS PHOTIMIANS SAMOSATENIANS ARTEMONIANS and SERVETIANS who affirmed Christ to be but a bare man The ARRIANS EVNOMIANS BONOSIANS and ORIGENISTS who held him to be a God that was created and that hee was the Sonne not by nature but by grace and adoption The MARCIONITS and the VALENTINIANS who denied him to bee true man The APOLLINARISTS who denied him to be indued with a true soule and would haue his diuinitie to serue instead thereof To be short wee detest all those that do any waies either directly or indirectly withstand the puritie of the foresaid doctrine Defended by WILLIAM MOGNES of Niueâ—se PRINCIPLES CONCERNING THE PERSONALL VNION OF THE TWO NATVRES IN CHRIST XX. VNTO THE FVLL VNDERSTANDING of those things which wee haue to beleeue concerning the person of Christ it serueth to be needfull that wee declare how it is that hee consisting of two natures is yet but one subsisting person 1 THe second person of the Deity namly the word did so neerelie vnite and appropriate vnto himselfe the humaine nature that these two whole natures their proprieties vnited togeather are but one subsisting person Iesus Christ true God and man Yet so as the humain nature doth subsist in the diuine Wherfore this vnioÌ„ is called an Hypostolicall or a personall vnion 2 In Christ therefore there is not one Christ and another Christ that is Christ God and Christ man seeing the person is onelie one but yet there is one thing and another thing that is a diuine and an humaine nature seeing the natures are diuers 3 Now although these two natures be inseperable yet in very deed they remaine distinct both in themselues and also in their essentiall proprieties and their actions And therfore the diuine nature is seuerally attributed vnto the Deitie and is humaine vnto his humanity 4 Wherefore neither of the natures seuerally considered in it selfe can be said to be the other For you cannot truly say that the Deitie of Christ is his humanity or that his humanity is his Deitie 5 Neither can the essentiall proprieties of the one nature be more attributed vnto the other seuerally considered then the one nature can bee said to be the other For this is no true assertion to say that the Deitie was created is finite and contained within a place Nor yet this The humanitie is without beginning
cause made known before the Presbyterie not that anie satisfaction shoulde thereby be made vnto God as though the penaltie were satisfied but to the end that the pride of the sinner being beaten downe the Church might haue a sure testimonie of his repentance those punishments wee say haue the saide Papists changed with manifest impietie into certaine formes of penalties that partlie are full of superstition and partlie altogether blasphemous which also they teache to bee such a satisfaction of the penalty in the presence of God as deserueth remission of sinnes 15 Vnto this most foule delusion they joyne an other twofolde error to wit purgatorie and indulgences wheras indulgence was nothing els at the first but some mitigation of the seueritie of the Canons whereby vpon good grounds some fauour was shewed vnto those that had offended least they should haue bin swallowed vp with over much heauines Wee detest therefore that whole fable of purgatory as being an execrable impietie and meere contrarie vnto our free reconciliation by Christ 16 The lawe is properlie the object of repentance as the promises of the Gospell are of fayth Therfore to speake properlie Faith is the mother and not a parte of repentance 17 Yet if by repentance wee will vnderstand the whole change of man vnto better we acknowledge that fayth is a principall parte thereof whereby a man is changed from beeing an vnbeleeuer to be a beleeuer 18 Nowe we rightly gather by the former things that repentance is a meere gift of God and that it is ridiculouslie said to arise from our naturall free-will seeing by nature we are seruants vnto sinne 19 And seeing that the flesh doth in some sort remaine in vs two things doe followe thence first that continuall Repentance is required of vs as long as we are in this life Secondly that Repentaunce is acceptable vnto God not by any merrite thereof but onelie by his meere free mercie 20 We condemne the Nouatians who deny repentance vnto them that are once fallen 21 And the Annabaptists who dreame that they haue attained vnto a perfect degree of righteousnes in this life 22 And that ouer great seueritie of the Cannons who did exclude the Ministers of the Church after they had once made publicke repentance from al hope of being receaued againe Defended by DANIEL DOOLEGIANVS a Low-countrey man PRINCIPLES CONCERNING THE CONCEPTION OF IESVS CHRIST XLI SEING WE HAVE SVFFICIENTLY SPOken of the person and office of Christ and also of the Lawe which bringeth vs vnto Christ we thinke it meet now particularly to handle those things out of the Creed of the Apostles which Christ in the performance of his office hath done for vs beginning with his conception in the wombe of the Virgine 1 BY Conception wee vnderstande that which was made within the Virgin namely that in deed essentially she should beginne to beare in her wombe that Sonne of God which was true God and true man 2 Neither was that man formed any space of time before the person of the word was vnited vnto him but that Man began to bee at the one and the verie same moment that it was personallie assumed by the aeternall word 3 This humanity was and shal continue for euer a true and a perfect humaine nature in regard both of the bodie and soule beeing then made when as it was conceaued in the wombe of the Virgine and not before 4 That aeternall person also of the word or of the Sonn of God Coessentiall with the Father is the true person of the Sonne of God 5 In this conception which was a beginning in time of that personall vniting the one nature did not simplie assume the other but the person of the Sonne tooke vppon him the nature of man in that one particular man and did preferre it vnto the dignitie of the person of the Deitie Wherein notwithstanding doe remaine both the very natures also their proprieties wherby they are that which they are distinguished without anie confusion or separation 6 Whereas DAMASCEN then doth call the person of Christ wholie considered a compound person because hee is God and man his words are warily to be taken For the partes concurring togeather for the making of some third thing which of it selfe is not as the soule and the body in the making of a man doe of them selues exist before the third thing made of them is existent But in the person of Christ the Deitie of the worde doth not onely sustaine the consideration of the one nature but euen of the whole person attributing this vnto that man that hee doth subsist in the very Sonne of God and is not man alone of him selfe For otherwise there should be one person of the Son of God and another of the Sonne of man neither wherof could of him selfe be the Mediator 7 The parts furthermore that properlie make vpp the whole are compounded togeather But the Deity can admit no composition seeing it is most perfect and therefore in this conception it did preferre that man vnto the dignitie of the diuine person but so as nothing was added thereby vnto the worde but rather that that man did receiue this personall dignitie from the word whereby it is come to passe that as wee haue said he is exalted aboue the Angels the natures yet remaining 8 Therefore Christ was rightlie said by the Fathers to be greater then himselfe and lesser then himselfe 9 Nowe this assumed bodie was made out of the substaunce of the Virgin Marie according vnto the promises made by the Prophets in which respect he the very same who is the Sonne Coeternall and Coessentiall with the Father is trulie the Sonne of ADAM out of the stocke of ABRAHAM and DAVID Coessentiall also with his Mother 10 This conception the effect whereof was the personall vnion of the word and that man could not possiblie be wrought by the power of any Creature 11 Furthermore Christ is said in the beliefe according vnto the Scriptures to bee conceaued of the holie Ghost which is as the Angell GABRIEL doth expound the power of the most high and the third person in the Deitie 12 Yet cannot Christ bee said therefore to be the Son of the holy Ghost for in this conception the holy Ghost doth not sustaine the consideration of the Father who begate of his owne substance but of a cause forming the flesh out of a matter taken els-where 13 Yet is this Conception the worke of the whole Trinitie but distinctlie considered for the Father doth send his Son into this flesh the Sonne is conceaued in this flesh the holy Ghost dooth forme this flesh out of the substance of the Virgin 14 Although that that Virgine blessed aboue all women was yet the daughter of ADAM and therfore infected of her selfe with that vniuersall contagion of all mankind whereof also vndoubtedly she brought forth some fruits Yet notwithstanding the flesh of Christ was in no wise poluted with that contagion but as
the Angell witnessed he remained from the very moment of his conception a most pure consubsisting habitation of the eternall Sonne 15 For the holie Ghost when hee tooke the substance the Virgin did altogeather cleanse the said substance from all corruption before such time as hee turned the same into the seed of mans flesh 16 In this most pure flesh was placed also a most holie and a most pure soule that Christ alone shuld be that true holie one of the Lord making holie all his members for euer of whome the Leuiticall high Priest was onely a Type 17 Wee condemne therefore the Samosatenians who will haue Christ to be a bare man The Arrians and Seruetians who gaine-say his Coessentiall and Coeternall Deitie The Marcionites and the Manichaees who change the flesh of Christ into a bare shew The Schuengfeldians who attribute vnto Christ a heauenlie bodie The Appollinarists who affirme that the WORD was in stead of a soule vnto the flesh that was assumed The Nestorians who deuide the person The Eutychians who both confound the natures and mingle togeather their Essentiall properties The Monophysits who in steade of the vnitie of the person did place the vnity of the natures The Vbiquitaries who with EVTICHES do define the personall vnion by a Reall effusion of the properties of the Deitie into the humaine nature and with NESTORIVS doe define the same by the Co-operation of the natures and with the Monothelites to be onely a power proceeding as it were from God and man The Papists who affirme the Virgine Marie to haue bene conceiued without originall sinne and in mainetaining Transubstantiation do ouerthrow whatsoeuer they holde aright concerning the trueth of the fleshe of Christ and the personal vnion And their doctrine also who placing here vpon earth an essentiall Consubstantiation vnder bread and wine do strike vpon the same rocke of confusion Defended by DAVID PIOTAEVS of Lions PRINCIPLES CONCERNING THE NATIVITIE CIRCVMCISION AND BAPTISME OF CHRIST XLII IN THE FORMER PRINCIPLES WE HAVE doone with the conception of Christ now wee are briefly to deale with his Natiuitie 1 EVen as these words of the Creed of the Apostles conceiued by the holy Ghost do set forth the purifiyng of the seed of the Virgin to the end that the bodie of Christ might bee purely formed thereof So these wordes Borne of the Virgin Marie doe declare vnto vs the bringing forth of Christ into the world by the said virgin and so his Natiuitie 2 Wee say that Christ was borne when as the vsuall tearme of Child-bearing common vnto all other men being fulfilled the Virgin brought forth Christ that word of the Father and the Sonne of DAVID 3 For hee which was conceiued was also borne The Virgin Marie therefore is justly called the mother of God though she be not the mother of the Deitie And wee doe justlie condemne NESTORIVS who made a vaine distinction between the mother of Christ and the mother of God as being things opposite the one to the other 4 Of the sure perswasion of this Natiuitie wee reape a double profit the one that hence we learne that the word yet without the laying a side of his diuine nature or anie conuersion or mixture of the same hauing taken vppon him our flesh our soule and our minde that in all thinges sinne excepted he might be made like vnto his brethren began to be God and man The Arrians therfore are to be condemned who denie our Sauiour Christ to haue had an humaine soule and the Appollinaristes who deny him to haue had an humaine mind 5 The other that by this meanes wee might be assured that Christ according vnto the flesh is from those Fathers of whome Mary came that is from ADAM ABRAHAM and DAVID vnto whom it was peculiarlie promised that the Messias should come of their seed 6 Hee was also borne as it must needs bee according vnto the fore-telling of the Prophets of a Virgine that was vnknown of man because otherwise he could not be borne a pure man and so he himselfe should haue stood in need of a Mediator The Iewes therefore are to be condemned who holde against the Christians that it was not needfull that the Messias should be borne of a Virgine but that he should be the Son of some King or of some Prophet 7 The virginitie of Marie after her Child-bearing to wit that as it is most certaine that before her Childe-bearing she was vnknowen of man so also she remained a Virgin after the same vnto her dying day is religiouslie beleeued yet there is nothing expreslie found concerning this point in the holie Scriptures neither doth it belong anie-wise vnto the mysterie of our saluation 8 In this place we do not onelie refuse but vtterlie detest all filthie questions and such as are most vnagreeable vnto so holy a birth 9 Christ beeing an infant and bound in his swaddling bands after the maner of all other men that are borne cried in his swathes as also he did trulie sucke milke it behoued also that his bodie and his humaine wisdome though it made greater growth in him then in other men and his experience did grow as he did increase in yeares in so much as God would not haue the lawes of nature to bee broken in these things 10 Christ therefore at that time had a Childes bodie and afterward a mans finite and hauing the instrumentall parts thereof and therefore circumscribed in a place the which essentiall qualities of a true bodie hee neither did at any time nor euer will cast of They err therfore who teach that the bodie of Christ can be euerie where and yet his humanitie remaine still vnuiolated neither doth it followe thence that the natures are separated 11 That bodie euen vnto his death was subject vnto humaine infirmities and so of it selfe subject vnto corruption though it neuer felt the corruption of the Graue but after his resurrection he laid aside all those infirmities that were brought vpon man for sin and euen the naturall life it selfe Whence MANES is conuinced with MARCION and those whome they call DOKITAE who teach that Christ in deede neuer did or could suffer any thing and that he did onely beare men in hand that he suffered 12 This Natiuitie was the beginning of the open humiliation of Christ whereby he made himselfe of no reputation namely when taking vpon him the form of a Seruant he trulie came into this world euen as his death and buriall was the last part of the same 13 Furthermore in that he was circumcised â—nd baptized it was not done therfore because he in himselfe needed to be made cleane by them as though before he were poluted but that we should learne 14 First that the whole force both of the circumcision of the Fathers did and of our Baptisme dooth depend vppon him as beeing hee by whome the Sacraments are trulie made the signs of our reconciliation with God 15 Secondly that hee was the Sauiour and
vtterly denied that there were anie angels And ORIGEN likewise who with PLATO affirmed that those spirituall minds as often as they offended were fallen and thrust into bodies APELLES the heretick also who said that the bodies which the Angels tooke vpon them were neuer created and LACTANTIVS FIRMIANVS who dreamed that Angels were not presentlie at the beginning of the world appointed to guide and protect man In summe wee condemne all those who either make them coaeternall with God or attribute vnto them the worke of the Creation as did SIMON MAGVS CERINTHVS SATVRNINIVS and CARPOCRATES Defended by IOHN IAMES COLER of Tigurine PRINCIPLES CONCERNING MAN XII 1 SEing that man is the most excellent of all the visible workes of God for whose cause next vnto Gods all other things were created we holde it a matter belonging vnto a Diuine to entreat of the nature of Man 2 Man is neither the bodie nor the soule seuerallie considered but composed of both that is of soule and bodie joined together by a most straight and most louing band 3 The truth of Gods worde doeth witnes that there was but one man created at the first who was to bee the originall of all other men And so all those that proceded from him should be tyed together by a common bond of blood Wee doe then reject the opinion of such Philosophers as haue denied one certaine man to haue had his beginning first of all other 4 The bodie of that first man was formed by God of the dust of the earth that is as wee interprete it of the foure elements that it should not be a graue of the soule as PLATO thought but a most excellent and a most meete instrument to performe the faculties of the minde 5 Now in respect that this bodie was made of qualities repugnant one to the other it was mortall in the first creation of it for repugnancie or discord is the authour of dissolution yet by the appointment of God it was made immortall that it should be the habitation of the immortall soule but after the entrance of sinne into the worlde it returned vnto the former necessitie of mortality The PELAGIANS therefore do erre in holding that the bodies of men were naturallie subject vnto death and in attributing the cause of death to be onely the discord of the contrary qualities Other points that belong vnto the frame and beautie of mans body we leaue to be discussed by naturall Philosophers and phisitians As also manie things that they teach concerning the powers of the soule becaus we think it meet that we containe our selues within the bonds of diuinitie And now we will speak of the essence of the soule 6 The essence of the soule can scarce be knowne for it is not to bee perceaued by the instrument of any the senses of our bodies yet by the faculties and operations of it it doth in a sort open it selfe vnto vs. And therefore it is vsuallie described and pointed out after this plaine maner 7 The soule of man is an essence created according vnto the image of God infused into the bodie that man cōsisting both of bodie and soule should be capable to know and glorifie God 8 The soule of man is properlie trulie called a soule for that facultie which is in beasts and plants is by reason of the scarcity of words so called of the Latines For seeing the same doth not subsist of it self that it is nothing els but a power arysing out of the properties of the matter forme it scant retaineth the name of a being much lesse deserueth to be called a soule 9 The soule of man is of a spirituall and not of a bodily nature subsisting by it selfe not vnaduisedlie made of moates not a fire or anie other of the foure elementes or yet anie thing compact of the elementes not any number not an harmony not any facultie brought forth out of the matter brieflie not anie part cut as it were out of the Deitie but wiselie created of nothing after a manner vnknowne vnto vs by God who woorketh most freely 10 Now although it hath a beginning yet doeth it remain immortal not onlie because of it owne substance it is vncompounded and voide of al contrarieties and bodilie accidents but especiallie in asmuch as it is so created of God that of it selfe it can liue exist and continue for euer And it doth rather afforde life vnto the bodie than deriue it from the same The which wee doe beleeue in asmuch as it is proued vnto vs by the most sure testimonies of the holy scriptures rather then because it is demonstrated by philosophicall reasons Wee condemne therefore the MANICHAEES GNOSTICKES and PRISCILLIANISTS who haue said that the soule was of a double nature whereof the one was from a good beginning vz. a good God The other from an euill The SELEVCIANES HERMINIANES PROCLIANES who held that the soule was not made by God but by Angels The LVCIFERIANES and TERTVLLIANISTS who were of opinion that it was a bodilie substance and such as could fall off or be shelled from the bodie and remooue from one bodie to an other The ARABIANES and the NAZARITES who thought it mortall the ORIGENISTS who judged that all soules shoulde aeternallye liue in heauen and the APOLLINARISTS whose opinion was that one soule was begotten of another 11 Neither is the soule of the same nature and sort that the Angels are as ORIGEN thought who made onlie an accidentall and not a substantiall difference between Angels and the soules of men Now that essentiall difference although it cannot be easilie knowne is yet in some sort perceaued by this adjunct vz. that Angels can not be ordinarilie joined vnto bodies wheras the soules may Now the soule is also not onelie the first mouer of the bodie but euen the verie cheef and especiall forme of a man whereby first of all and of it selfe A man is that which hee is and for whose cause the bodie is so framed as it is to the ende that a most honorable lodging should be prepared for a most honorable ghuest 12 The soules of all men are not one as THEMISTIVS and the followers of AVERROIS thought but of euerie particuler man there is a perticular soule which can as naked and bare formes consist and remaine when they are seuered from the bodie as in deed they do for a time when as they being out of the bodie do expect the aeternall and indissoluble conjunction that they are to haue with the same 13 And seing that the form of euerie thing doth not onlie make vp the whole but also euery part thereof and no part can effect the office thereof except the forme bee present and seeing when the same departeth it ceaseth from doing wee do defend that common opinion out of AVGVSTINE vz. that the soule is whollie in the whole and whollie in euery part Although there be this diuersitie of the being of it in the whole and in the
prescribe them but it is an especiall part of their dutie both to see according vnto the authority graunted vnto them that the true worship of God bee lawfullie established according to his word in the countries that are vnder their gouernement and also to defend the same being once established against the violaters thereof euen by punishing them with death if the case so require 13 In this commandement also the flockes are bound to obey their Pastors and ouerseers and also cheerefullie to honour them and prouide for their maintenance as they on the other side are bound with great conscience care to feede their flocks committed vnto them 14 Yet can neither the subjects with a good conscience obey their Magistrats when they command them thinges that are manifestlie impious and vnjust nor the flockes yeelde obedience vnto their false Pastors who goe astraie from the will of God 15 Yet it is not lawfull for priuate men to rise or oppose themselues violentlie against the Magistrates that deale tyranniouslie with them but it is their dutie when anie such thing commeth to passe either to betake themselues to praiers and pacience which notwithstanding muste not carie vs away from that which God requireth of vs or to flie vnto them vnto whome the Lawe hath giuen authoritie to bridle and to restraine such tyrants 16 The particuler actions of some which seemeth to giue leaue to priuate men to take armour against a tyrant are not rashly to be drawne into example 17 Briefly we affirme that within this commandement our neighbour also is comprehended that is euerye man our enemies and all vnto whome wee may doe good in the Lord because the lawes of nature it selfe do bind man vnto man 18 Hitherto concerning the commandement The promise adjoined vnto the obseruation therof is anexed vnto it first to the end that men might bee more and more stirred vp to yeeld the said honour Secondly that it shoulde be as it were an earnest-pennie of the diuine couenaunt Wherein also mention is made of that land which the Lorde had appoynted as it were a pledge of his couenaunt 19 This promise belongeth vnto vs not as far as wee consider the same as it was sometimes made vnto the people of the Iewes concerning that holie land but in regard that wheresoeuer wee bee the earth is the Lords and in what countrie soeuer we dwell the same is graunted vnto vs by the gift of God 20 Now this promise is meruelouslie agreeable vnto the commandement it selfe whereby the prolonging continuance of this life is promised vnto him that honoureth those that were the instruments of the life which he enjoyeth 21 And euen as a long and a prosperous life is promised vnto obedient Sonnes so on the other side all disobedient vnthankful and obstinat Children are assured of the punishment of infamie joyned with diuers and great calamities and torments 22 Neither are we therfore to conclude that this promise is vaine because neither those are alwaies long liued who performe this dutie neither yet al the breakers of this commaundement doe die in their youth For the Lorde doth so dispose the blessings of this life as he thinketh expedient and the sooner hee calleth hence those that are obedient vnto their Parents by so much the sooner he blesseth them now the long life of the rebellious do so commend the pacience of God as notwithstanding it becommeth a curse vnto them Defended by IOHN GIGORDVS Baeterrensis Occitanus PRINCIPLES VPON THE SIXT COMMAVNDEMENT OF GODS LAVVE XXXV 1 SEeing that life giueth beeing vnto mankinde and that the commandements folowing do appertain directlie vnto the preseruation thereof this commaundement is justlie set downe in the first place the reason wherof is three-foulde meerely and directlie diuine naturall and politike 2 Directlie diuine because that seeing God is the onelie Authour and judge of mankinde he sinneth most greeuouslie against the Majestie of God whosoeuer doth errogate vnto him selfe the authoritie to take away life from man 3 Naturall because that seeing nature doth desire nothing more then the preseruation of it selfe he seemeth to bid battaile vnto all humanitie whosoeuer goeth about to destroy the verie nature of man it self as far as in him lieth 4 Politicke because the other sins of men against men do but annoy the societie of man whereas murther dooth vtterlie destroy and abollish the same 5 The slaughter of man onely is heere forbidden The MANICHAES therefore doted who thought that the vse of those things ar here prohibited which we can not enjoy except their liues be taken away from them 6 Yet it is rightlie gathered that all cruelty and sauadgenes in shedding the blood euen of beasts is here forbidden 7 He is not a manslaier vnto whome the Lord hath giuen expresse authoritie ouer the life of man either ordinarie as vnto Magistrates or extraordinarie as vnto PHINIAS SAMVEL PETER and generally vnto all those whose seruice it pleaseth his Majestie to vse for the punishment of some men so that it be knowen vnto them that God hath set them a worke 8 Yet extraordinary facts are not to be drawn vnto examples 9 Magistrates are so bound to reuenge wilful murther as they neither can nor ought to pardon their liues The Anabaptists therefore are intolerable who take away that power from the Magistrate and they are also greatlie to be reprehended who contrarie vnto al right and equitie woulde perswade men that the superiour Magistrates haue power to pardon wilfull murther 10 The Magistrate is bound to defend his people against all Domesticall enemies of the publick peace and also to saue them from the violence of forraine foes euen by force of armes if necessitie compell him It is then a most grosse error and most pernicious vnto mankinde to holde that all warres are vnlawefull vnto Christians 11 Seeing that the especiall bande of publicke peace is the agreement in the true worship of God the Magistrate is also the maintainer of the first Table against those that are manifestlie impious against heretiks that are condemned of their owne selues and all such as are the violators of the publick peace of the Church 12 This can bee no buckler to the vnjust persecutions either of the Papistes or of anie other against the Church which are alwaies likelie most vnjust both in respect of the matter it self and also of their forme of proceeding 13 They are to be accounted wilfull murtherers which haue had a purpose of killing either long before or vpon some sodain passion of their minde Yea and those also who not purposing directlie to murther do yet in the heat of their anger so hurt their neighbour as death followeth thereupon neither can drunkennes excuse murther 14 Slaughter meerelie committed at vnawares namelie wherein it appeareth that there was no purpose of hurt is not contained within this Lawe yet notwithstanding this kinde of fact requireth some clearing and a forme of discharge from the guiltinesse of the fact both
that hee who hath done the deede may be safe from the kins-men and friends of him that is slaine and also that men may euery way learne to detest murther 15 If it be not lawfull for a man to slay his neighbour much more is it vnlawfull for him to kill himself 16 Seeing the Lawe is spirituall that is dooth not respect the outward fact onelie but also the verie conscience this inhibition reacheth farther before God his tribunal than before mans judgement seat Therefore they onelye are not guiltie of the breach of this precept who haue in deed shed the blood of their neighbour or hurt his body but euen those that haue but once thought of the slaughter of their brother thogh their wil consented not therto 17 Yea and the very affections themselues that would carie vs vnto slaughter if they were not restrained are accounted for no better then murther in the preseÌ„ce of God of this sort euen by the testimony of our Sauiour Christ himself is anger any wise vttered hard speeches or the hatred conceaued against our neighbour Defended by IOSIAS DORTELLIVS Castridunensis PRINCIPLES VPPON THE SEAVENTH COMMANDEMENT OF GODS LAVVE XXXVI 1 SEeing wee haue dealt in the sixt commandement concerning the preseruation of mans life which is the foundation of this commaundement and the rest that followe for they who were not in this life should neede neither marriage nor riches nor the estimation of their good name and that next vnto the care of our life nothing is more to be regarded then mariage the commandement concerning the same is justlie adjoyned next vnto the former 2 The reason of this commandement as of the former is three-fold Diuine Naturall and Politicke or Ciuill 3 Diuine because God who himselfe is holie and that chastitie is part of holines will haue vs therefore to liue chastly 4 Natural because that seeing the conjunction of male and Fe-male is drawen from the very fountaine of nature it behooueth the same to bee pure holye and voyde of all vncleannes and therefore there was neuer any nation who at the least by the testimonie of their conscience haue not condemned wandering and disordered copulation of men and women and approoue marriage 5 Politicke because it is behoofull for the Common-welth that families shuld be distinguished that bastards should not be taken in stead of true and natural Children and Citizens to be short that peace and concord should not be broken all which would be disordered if men were suffered to pollute themselues in wandring and disordered conjunction 6 In this commandement by setting down the part for the whole is forbidden all copulation of men and women out of marriage and also al prouocation of lust Of vnlawfull copulation there are fiue sorts Incest Whordome Fornication adulterie and copulation against nature 7 Incest is the conjunction of kinsfolkes or alies which in the degree and order of generation is forbidden both by the lawe of honesty which is commonly called publick and also by the lawe of God Now with these degrees can no mortal man dispence Detestable therefore is the Pope who claimeth vnto him selfe the power to dispence at his pleasure with these degrees Neither doeth it anie waies make for him that in the first ages men maried their owne sisters wherevnto they were enforced by necessitie when as yet mankinde was not multiplied and seeing it was the pleasure of God that from one male one female al mankind should be deriued it was necessarilie vnderstood that he did ordaine the conjunction of Brethren and Sisters to be then lawful But this ocasion ceasing it is manifest that he would not haue that custome to be accounted as a law 8 Whoordome is the copulation of a man with a harlot which the law of God forbiddeth by the same reason that it doth al other conjunction out of mariage for in all vnlawfull copulations men sinn against their own bodies and violate the temple of the holie Ghost Therfore of al other men they are most detestable who think that to avoid the greater danger publicke stewes may bee allowed 9 Fornication is committed when an vnmaried man medleth with a maide or a widowe out of marriage 10 Adulterie is when as the bedde of marriage which ought to be of one man with one woman is defiled either by the husband or by the wife Polygamie therfore or the hauing of more wiues then on although it was a long time tollerated amongst the auncient Fathers yet was it neuer lawefull either by the testimonie of the conscience or in the presence of God Neither did God ever allowe diuorcements saue onelie in the case of Adulterie 11 Now if any man shall adjoyne force vnto any such vnlawefull copulation there is no doubt but hee sinneth more grieuouslie 12 Conjunction against nature is when as either male with male or female with female doe in a brutish kinde of furie and such as nature it selfe abhorreth burne in lust on towardes an other Or when as they pollute themselues with beasts being a wickednes most abhominable and not to be named 13 This commandement doth belong vnto all of what age sexe or state soever they be 14 God who is the only searcher of the hart and doth abhorre all pollution in what parte soeuer of the soule or of the bodie it doth appeare forbiddeth vnto vs in this commandement not onelie these outwarde sinnes but also the inwarde and such as are preparations vnto lust 15 God therfore doth here especiallie forbid the mind within to burne with lust and even that in our eies hands or any other behauior jesture of our body there be nothing that may sauor of wantonnes and vnshamefastnes to be briefe all filthy speaking and all wanton writinges and vndecent pictures are here forbidden by the Lord. 16 The Magistrate seeing the breach of this commandement doth most grieuouslie anoy the societie of man is to punish the offenders heerein according vnto the greatnes of their faultes neither can it be justlie doubted but that incest adulterie rauishing and copulation against nature doe deserue death even by the law of nations 17 The Lord forbidding all vncleannes in this commandement doth on the contrary commaunde that wee leade all the partes of our liues in Chastitie and shamefastnes 18 And therefore they who are not soe farre endued with the guift of Chastitie but that they burne are bound to marie and husbands are to vse the remedie of marriage in all moderation and honestie The vowe of Chastitie therfore is to bee condemned both as being most vnagreeable vnto the lawe of God and nature and also most rashlie neither doth it binde the conscience of any man Defended by IOHN Râ—E of Normandie PRINCIPLES VPON THE EIGHT COMMANDEMENT OF GODS LAVVE XXXVII 1 IN the two former commandements care was had of the preseruation of mans societie as far as it belonged vnto the very persons themselues In this Comdement God requireth the maintenaunce of their goods
thereby hauing regard both vnto euery familie and also vnto the common vtilitie 2 The reason of this precept as also of the sixt and seuen is threefolde diuine naturall and polliticke 3 Diuine because that wee must absteine from theft seing God doth forbid vs to steale for he that is the bestower of goods is the disposer and preseruer of them 4 Naturall because as the Lawiers doe speake it is of the lawe of nature that some men doe possesse more and some lesse the which thing whosoeuer doe confound they violate the law of nature 5 Politicke because that vnlesse that theft were forbidden not onelie peace and quietnes among men should bee broken but also the whole societie of men should bee destroyed 6 By theft is comprehended in this commandement by setting downe the part for the whole all kinde of injurie that is offered vnto the goods of our neighbour as the taking awaye of other mens goods the vnjust retaining of them either by fraud or by open violence This commaundement then doth altogether withstand the confusion of goods which certaine fantasticall men and PLATO also in this point not diuine namlie the Anabaptists of our time go about to establish among Christians 7 All goods are either sacred and diuine or humaine 8 Sacriledge is the stealth of those goods which are called Diuine not because God standeth in neede of them but from the vse and the ende to the which they are appointed namelie to the worship of God 9 Humain goods are either our own in proper or common by right of their vse and possession or belonging vnto other men Other mens goods are in like sort as either publicke or priuate 10 Peculatus or the robbing of the common Treasurie is the stealing of the publick goods when as a man doth take vnto his own priuat vse the things that are the whole Common-wealths whereunto is annexed the crime and accusation of extortion or ill behauiour in an office 11 The definition of theft giuen by the Ciuilians doth properly belong vnto priuate matters and it is rightly defined to bee the fraudulent handling for lucres sake of other mens goods in the vse or possession thereof beeing a sinne forbidden to be committed by the law of nature Nowe of this sinne some sorts haue proper names among the Latines as Plagium manstealing and Abigeatus stealing of cattell the rest they comprehend vnder the generall name of theft 12 Theft is vniuersallie forbidden both in respect of the substance of the thing and also in regard of the quantitie qualitie and vse of it He therfore is guiltie of theft not only which secretly conuaieth away other mens goods and fraudulently receaueth or possesseth them but also hee which putteth old in steed of new vseth false weight false measure or he who vpon a purpose to deceaue doth not restore the owners goods at the time and at the place appointed 13 All of what age sex or state soeuer they bee are forbidden to steale in this commandement 14 The word Theft doth here also comprehend al the euill conueiances whereby wee goe about to make other mens goods to be our own And all the waies which couetousnesse the root of all those euils doth teach vs. Vsurie that is the gaine which a man either by couenant or without couenant doth reape by the harme of his neighbour is heere especiallie forbidden 15 God the searcher of the hart doth not onlie forbid outwarde theft but also all the inwarde desire whereby we gape after other mens goods 16 Out of this negatiue commandement the affirmatiue is to bee vnderstood whereby wee are commanded to giue everie man his owne and freelie and willinglie to bestowe to the vse of our neighbour according vnto our callings whatsoeuer guifts either of the minde or of the body wee haue receaued of God Wherefore all Monks beggers stage-players and al other loyterers who either liue in idlenes or gaine their liuinges out of other mens goods by vnprofitable sciences or by riot doe spend their owne substance whereby they might honestlie maintaine them selues and others are especiallie guiltie of the breach of this commandement 17 The ciuill punishment of theft may bee arbitrarie vppon the diuers considerations of circumstances times places and persones according to that common saying of the Lawe when wickednes doth growe more riefe the punishement of it ought to growe more seuere They are not therfore to be hard who hold that it is in no wise lawfull to punish theft with death Defended by LAVRENCE BRVNEâ—IVS of Auinion PRINCIPLES VPPON THE NINTH COMMANDEMENT OF GODS LAVVE XXXVIII 1 HAving done with the exposition of the Eight commandement order requireth that the ninth be explained wherein the end and reason of the commandement is diligentlie to bee weighed that it may be made cleare manifest what is coÌ„manded what is forbidden 2 The reason of the commandement is threefolde diuine naturall and polliticke 3 Diuine because God who is true wil haue vs to loue the truth and to hate falshood 4 Naturall because there is such a neere consent and agreement betweene the purpose of the mind the words of the mouth that those wise men who first gaue names vnto things did call them both in Greeke by the one and the selfe same name to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby shewing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one to be like vnto the spring and in the other like vnto the streame that like vnto the spring which is conceaued in the minde and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inward or internall the other like vnto the streame which floweeth out of the mind through the mouth be meanes of the tongue it is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vttered pronounced 5 Nowe then even as it is agreeable vnto nature that the streame shoulde be like vnto the fountaine whence it springeth that it is against nature that an impure stream should issue out of a cleane and pure fountaine soe it is agreeable vnto nature that the outwarde speach should be answerable vnto the inward mind and it is contrary therevnto that the one of them should disagree from the other 6 Politicke because that seeing the societie of men is verie much annoyed by a lying tongue and speache this kinde of injurie ought altogeather to be rooted out from all well ordered Common-wealthes that men maye liue in peace and quietnes 7 The end of this coÌ„mandement is that in all things at all times places we follow after that which is true plain and vpright and that not onely in the maintenance of the good name credit estimation of others but in the augmenting therof as far as lieth in vs and honesty wil permit 8 Because furthermore that this lawe doeth forbidd false witnes vnder the which by setting downe a part for the whole is contained all kinde of lying we think it meet in as much as the whole treatise following is concerning
to haue bene able vtterlie to haue abolished them Wee doe therefore condemne those who dream that the soules hauing lost their former bodies by corruption shall assume other bodies in their steede 14 This change shall bee done at a moment in those whome Christ shall finde aliue at his second comming 15 The Axiome of the Philosophers that the generation of one thing is the corruption of an other hath no place in this matter and the similitude of PAVLE drawne from the seed sowen in the ground is not to be drawn anie farther than vnto the change of the quality 16 Wee affirme that the one and the selfe same man in number shal arise both in respect of his bodie which is his matter and also in respect of his forme that is of his soule which shall quicken the one and the selfe same bodie although by the retaking againe of the forme the person might in a nice sort seeme to be an other in number than it was before 17 By reason of this change of the qualities and not because the very bodilie quantity and circumscription are taken away for they are perpetuall circumstances or adjuncts of a bodie PAVLE doth affirme that the natural bodie is changed into a spirituall Great therfore is their errour and meerelie contrary vnto the Resurrection of the bodies who teach that the bodies are essentiallie changed by Resurrection into a spirituall nature For by this meanes death should so abolish the nature of the bodie as the Resurrection cold not restore the same and the analogie also betweene Christs Resurrection the resurrection of his members should be destroied 18 By this means furthermore the threatning of the punishments of that aeternal fire and paine should be altogether Allegoricall yea and after the resurrection both the godlie and the wicked shuld become some third spirit compact or braied together as it were of the natural spirit and the bodie accidentallie transformed into the nature either of the same or of a diuers spirit 19 But they doe verie greeuouslie erre who imagine that the bodie of Christ after his glorification which ensued vpon his Resurrection became not onelie of a spirituall nature which though it were graunted not to bee circumscribed in regard of quantitie yet they must needs yeild that the same is bounded within the propriety of the nature of it but also of a diuine seeing the Deitie alone is euerie where by a proprietie altogether vncommunicable vnto anie thing els Neither hath the Resurrection abolished the true bodilie humaine nature of Christ but the infirmities of his naturall bodie beeing laid aside God hath endued the same humane nature with most excellent supernaturall guifts 20 The qualities of the bodies beeing glorified cannot be knowne vnto vs while we are in this life neither are we curiouslie to enquire of them Yet may it be gathered by the woordes of Christ comparing the Saincts vnto the brightnesse of the Sunne and affirming them to be aequall with the Angels by the storie of the Resurrection and Ascension of Christ also out of the first to the CORINTH and both the Epistles of PAVLE to the THESSALONIANS that besides their incorruption they shall bee also bright or shining and of a more refined quick substance than now they are 21 Of the contrarie side it may in some sort be gathered how horrible and fearefull the state shall be of those men who are to be adjudged vnto the secōd death which is the euerlasting curse of God Seeing their soules shall therefore neuer bee seperated from their bodies euen because that their vnspeakable torments may be aeternall Defended by ABEL BARRERIVS a Gascoigne PRINCIPLES CONCERNING ETERNALL LYFE LXXXI 1 THe Article concerning the Resurrection of the flesh being handled at large in the former principles we are now at the length come to the exposition of that which is touching Aeternall life 2 This Article is therefore set last in the belief because it is the end and shutting vp of all those things which are there propounded vnto vs to be beleeued 3 We make life in this place to be that power and facultie whereby the soule doth not onelie moue it self but doth also giue motion sense vnto the body and this latter effect thereof in this life doth PAVL cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is naturall as being applied vnto the vse of this present life of which sort also was the life of ADAM before his fall although it was neither subject vnto mortalitie neither vnto those things which tend vnto death as he was after his fal But the soule being againe ioyned to the bodie shall both moue it self by a farre more excellent power and shall also quicken the bodie in a far diuers sort from that naturall life which shall be done away namelie by a spirituall life and aequall vnto the Angels as also the verie bodie shall rise again endued with far more excellent qualities whervpon it was called of PAVLE a spirituall bodie not in regard of the substance but of the qualities thereof 4 To liue therfore the etetnall life is to be in that state wherein the elect being after the blessed resurrection most fully joyned with Christ their head shal know God in heauen together with the Angels after a manner altogether vnknowne vnto vs at this day enjoy his prescence and glorifie him eternally We do therfore justlie condemne the error of the CHILIASTES 5 By the worde ETERNAL in this place we vnderstand that which hath a beginning but neuer shall haue an end 6 Touching curious and difficult questions as concerning the sight of God which we are to haue in the life to come and such like wee thinke meete to omitte them because it is sufficient for vs to knowe that God hath prepared for vs those thinges which neither eie hath seene eare hath heard nor enterd into the hart of man 7 The Author of that life is God who freely bestoweth the same vpon those whome of his meere mercie he hath chosen in Christ before the foundation of the world from whome as from the head this blessed immortallitie dooth flowe in a most full sorte into his members that are joyned vnto him 8 For the foundation both of our resurrection vnto life and also of that eternall life is that resurrection and glory of Christ our head because hee is the first fruites of the rising from the deade of those for whome hee prayed that they should be there where he is 9 That life therfore is not without respect generally bestowed vpon all men but only vpō the elect as being those who onelie are found in Christ according vnto that saying of PAVL ROM 11. The elect haue obtained it the rest are hardened and according vnto that voice of Christ Come yea blessed of my Father 10 This blessed immortallitie shal be common in deed vnto all the elect but not in the same measure as it may be probablie gathered by the consideration of the contrarie
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
Father 2. In respect that his humanity being conceaued by the holy Ghost dooth by personall vnion subsist in that aeternall Sonne of God 10 But he is our Father in respect of Adoption that is in regarde that he doth vouchsafe vs being spirituallie engraffed into Christ by Faith to be called children as those whome being elected in him he justifieth will one day glorifie 11 Therefore this worde teacheth vs againe that beliefe in the Father through the Sonne must go before our Prayers the which if it bee not present prayers are not only not acceptable but euen sins in the presence of God 12 Wee are also by this meanes taught that if we will be heard we are bound to come in the presence of God not onlie wihout anie consideration of our merites which can be none at all but contrariwise that we conceaue our prayers trusting in his onelie free Adoption and mercie in Christ Iesus 13 Lastly this word FATHER doth require that we pray vnto God with a true sense of our sinnes past and a firme purpose to amend our liues otherwise our prayers are in vaine For the impudencie were not tollerable to call him Father whome wee are not sorie that wee haue offended and whome euer after wee meant not to feare and reuerence OVR 14 This doth put vs in mind of 2. things both being of great moment in true Praier 1. of our Adoption wherof wee haue spoken whereby it commeth to passe that he who hath that onelie Sonne by nature coaeternall with himself doth account vs his sonnes adopted in him without whome there is no saluation nor anie true confidence in calling vpon God 2. That true loue is to bee joined with faith that as the Father who is but one is yet in his Sonne the common Father of all the faithfull so we shuld think that they cannot be acknowledged for sonnes who are not in loue with their brethren otherwise they should bee accounted to bee in the bodie who seuer themselues from the members thereof which cannot be 15 This conjunction consisteth partlie in the agrement of doctrine and religion partlie in the affections And therefore before we can trulie call vpon God we must be members of the Catholicke Church and haue a regarde to maintaine peace and concord one with another in such sort as all vnkindnes and hatred being laid aside we must pray from our hearts euen for our enemies 16 But this conjunction cānot be perfect while we liue heere For all of vs know but in part and often not in the same part now in respect of mutuall liuing together there is none but in some thinges hee sheweth himselfe to be a man But as the imperfection of faith doth not hinder the effect thereof the same is to be said of our mutuall agreement both in Religion and also in affections so that wee be displeased with our selues for those our imperfections and be more and more desirous of a growth in our obedience 17 Seeing this communion of faith doeth not onelie comprehend the elect that are alreadie indued with faith and striue togeather with vs in this life against sinne But euen those that are to beleeue and lying as yet vncalled knowne onelie vnto God our prayers also doe belong vnto them 18 But as for those whose Spirits are already gathered with Christ and whose bodies are a sleepe in the graue our Praiers for them should bee altogether vaine and vnprofitable as also for those whose soules are already condemned An addition That custome therefore though auncient of reckoning vp the names of the Apostles and certaine martyrs in common prayers though it may bee thereby excused in that such prayers were meere thanks-giuings doth neuertheles want a ground and therefore is to bee abolished as the verie issue of it hath proued for it is certaine that from hence did arise by little and little both inuocation of the dead who were assuredlie beleeued to bee in heauen and also prayer for the departed vnto whome superstitious men did according vnto their owne fancie appoint Purgatorie fire WHICH ART IN HEAVEN 19 It is needfull that vnto the assurance of Gods fatherlie goodwill towards vs we adjoine his power Majestie both to let vs know that he is not onlie willing but also able to bestow vpon vs whatsoeuer wee craue of him by true faith and also that the consideration of his majestie may retaine vs in that reuerence which is due therevnto 20 We holde that God as a most simple beeing being in regard of his infinite essence in euerie thing in all things at once but not in or of their substance is without and beyond all things whollie in himself preseruing and gouerning all his creatures not mixed with any thing contrarie vnto the rauing dotage of the Manichaees 21 He is then said to be IN HEAVEN that thereby his supreame excellencie power dominion aboue al things may be declared whereas by the name of Heauen we vnderstand the highest place of this visible worlde which is conspicuous vnto vs in regard of the vnspeakeable most certaine motion thereof wherewith the Lord hath moste excellentlie garnished the same Wherein as the Prophet DAVID saith God hath engrauen testimonies of his vnchangeable truth 22 The same God is said to be aboue al those heauens the Scripture also declaring that the place of aeternal happines is appointed euen aboue all the coelestiall spheres whereunto Christ beeing entred doth receaue the soules of his children according vnto that saying This day shalt thou be with me in Paradise and that of the Apostle I desire to be dissolued and to bee with Christ Whence also we beleeue that he will come and where he will entertain all his when they haue receaued their bodies againe being made incorruptible and will cause them to liue there with him aeternallie 23 Nowe as that glorie which wee hope for is at this day incomprehensible vnto vs so wee are not curiouslie that is without Gods woorde to make enquirie of these blessed mansions but deuoutlie to reuerence that which the Scripture teacheth vs to hope to beleeue touching them vntill the time that indeed we shall see heare and receaue those thinges which eie hath not seene eare hath not heard nor euer entred into the heart of man Defended by IAMES HABEERVTERVS of Bearne PRINCIPLES TOVCHING THE PETITIONS OF THE LORDS PRAYER IN GENERALL AND PARTICVLARLIE OF THE FIRST OF THEM LXV HAVING HANDLED THE PRAEFACE which was the first part of the Lords Prayer the second is now to bee opened which containeth the petitions or the substance of the Prayer it selfe 1 CHRIST framed these petitions according vnto the present nature and state of man vz. in respect that we are in the want of all thinges and sinners in this worlde which whollie lieth in wickednesse as it is said IOHN 15.19 and not vnto the first condition wherin ADAM was created pure and vpright before his fall 2 For there had bene no