Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	church_n	err_v	1,649	5	9.6490	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	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 Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the 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.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

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

may manifest the hypocrites 11 Now there are diuers and almost infinite sortes of temptations for some of them are raised within vs onelie by our owne concupiscence which afterward are augmented by Sathan others are administred vnto our concupiscence by the wonderfull delusions of Sathan Againe wee are sometimes prouoked vnto wickednes from the right hand that is by flatteries and the false resemblaunce of right and profite otherwhiles from the left that is by threats and terrors 12 And from all these doe wee desire that our God would deliuer vs by enabling vs with his strength that so dwelling vnder his protection and defence we may firmlie stand against all the assaults of Sathan 13 So the worde DELIVER doeth admonish vs of our weakenesse and ignorance For if wee were able by our owne strength to withstand temptations wee shoulde not stand in need to craue strength and aide else where This our deliuerance from sinne then is not in our selues neither doth it depend vpon our selues but onelie vppon the strength grace and mercie of God Heere are confuted both the meere Pelagians who dreame that Sathan and our corruption may be ouercome by our owne strength and also the half Pelagians the Papists who imagine a concurring togeather of nature and of grace and those also who teach that the grace of regeneration once begun is sufficient for vs to gaine the victorie 14 For wee are borne the seruants of sinne and the grace of regeneration beeing begun standeth in neede of the support of new graces to confirm the same to make it effectuall 15 Yet are not wee therefore turned into stockes that in gaining the victorie ouer Sathan we should bee vsed as dead instruments onelie seeing both to will and to do is giuen vnto vs. 16 It is not greatlie materiall whether by the worde EVILL in this place wee vnderstand the Diuell or sinne dwelling in vs. 17 To conclude we desire in this petition that we be not ouerwhelmed by anie temptation but contrariwise that leaning vpon the power of God working within vs sinne and Sathan beeing ouercome we may all our daies liue in true holinesse Defended by MATHEVV ROBERTVS of Lorraine PRINCIPLES VPON THE CONCLVSION OF THE LORDS PRAYER LXXI 1 HAuing hytherto expounded the Petitions of the Lords Praier it nowe remaineth that wee open the shutting vp of them contained in these wordes FOR THINE IS THE KINGDOME THE POVVER AND THE GLORIE FOR EVER 2 There are two thinges especiallie contained in this conclusion first the confirmation of our faith that is of the assurance which we haue that we shall be heard of God who both will and can giue vs what we aske 3 Next is set downe the end whereunto wee ought to referre all the things that we craue in this Prayer namlie to his praise and glorie 4 And this is the most sure foundation of our praiers when as we know that they are to be directed vnto GOD vnto whome all power glorie and dominion dooth appertaine 5 For if our praiers were to bee commended vnto the Lord in our owne worthinesse which is none at all there is no mortall man that durst without singular temeritie so much as open his lips much lesse present his praiers before his majestie 6 But now though we be most miserable and bare of all thinges yet can we not be destitute of sufficient trust confidence in praier seeing our Fathers kingdome power and glorie cannot be taken away from him 7 By the word KINGDOME is meant the right and authoritie to beare rule this confession then dooth attribute vnto God the most soueraigne and free rule ouer all creatures whereby he gouerneth euerie where and ouer all 8 The POVVER which is mēcioned in the second place doth point out the abilitie and power to execute this gouernment which power is so soueraigne and so mightie that nothing is able to resist the same So that God is able to giue vs all things seeing hee hath this power in his hand which is also ioyned with exceeding mercie and bountifulnesse 9 Thirdlie and lastlie by the word GLORIE is declared the praise and honour of God whereunto wee are to referre all our thoughts and deedes as to their last and final end 10 The word AMEN signifieth as much as that which we aske is sure and certainlie ratified neither is it adioyned as a portion of the praier but to the end that it may both declare the sinceare desire and affection whereby we wish to be heard in Praier and also may testifie the staiednes of our faith 11 Seeing to giue thankes then we ought to consider these three things which this short sentence of Christ doth containe First that we remember those peculiar benefits which we haue receaued at Gods hand as DAVID beeing deliuered from the danger of warre saith Thou hast deliuered mee Lord from death and from the enemie c. 12 Next that we ascribe whatsoeuer we haue obtained to haue proceeded from the meere liberalitie of God and not to anie worthinesse or merites of our owne 13 Brieflie that thereby wee may be more and more confirmed in faith and may be raised vp to the hope of receauing other yea and greater benefites from his majesty For our God is not wearie in dooing vs good 14 Vnder this forme which is euerie way most perfect we holde that there is contained whatsoeuer we ought to seek at Gods hand so that it is to be accounted for the rule of all our praiers Wherefore it is not well done of the Latine Churches in that they haue omitted this clause and end of the Lords Praier though sometimes they vse the same elswhere Defended by MATHEVV SCARRO of Geneus PRINCIPLES CONCERNING THE SACRED MINISTERIE OF THE CHVRCH VVHERE THE DOCTRINE OF the Law the Gospel are compared together LXXII 1 VVEE haue done with the true markes of the true Church that is with the truth of Gods word Sacraments and Praier nowe because that all thinges are to bee orderlie done in the Church it is meet that we set down how these things ought to bee administred 2 We hold that as the truth of al the sinceare doctrine that doeth appertaine vnto aeternall life so also the true manner of the gouernment of the Church was giuen from aboue by the holie Ghost both vnto the Fathers before the Lawe and to MOSES in the wildernesse and also vnto the Apostles And to be short that this truth touching doctrine and gouernment was most faithfullie most fullie set downe both by MOSES and also by the Apostles 3 And although from the beginning vnto the end of the world there was is and shall bee but one doctrine of saluation yet was there not alwaies one the same forme of the dispensation thereof 4 For it pleased GOD at sundrie times and in diuers maners to make the said doctrine known vnto the world according vnto the which dispensation it was also needefull to frame the forme of the ministerie thereof

abolish the authority of the Eldership doe pretend that men arrogate vnto themselues the authoritie of God and Christ in retaining or remitting sinnes Hence also it followeth that those Ecclesiastical censures are of no force which are exercised by those who were not appointed by God to be judges in that cause and wherein either the lawfull triall of the cause hath not gone before or the sentence hath exceeded those bounds within the which God will haue the authority of the Eldership to be contained much more are their censures of no effect who vnder the false pretence of Gods name do judge contrarie vnto his word 27 This manner of confession either before the Eldership or Presbyterie is so far from procuring any discredite with men vnto the offender that contrariwise it restoreth the sinner who dooth repent vnto that dignity and excellencie amongst Christians whereunto they are promoted who are made the sonnes of God Defended by BARNARD MORLANVS of Bearne PRINCIPLES CONCERNING THE MAGISTRACIE LXXVIII WEE HAVE HITHERTO SPOKEN CONcerning that gouernment which is properlie spirituall and meerelie Ecclesiastick it followeth that wee now deale with that which is directlie Ciuill 1 SEing Ecclesiasticall discipline doth according to the word of God alone take order with offences and that there are manie stubborne and obstinat persons to be found who cannot be drawne vnto the way by anie admonitions or censures of the Church either in regarde of pietie or yet of common quietnes an other remedy was to be prouided whereby this vntamed brutish vnrulines of men might be healed 2 This remedie is in their hands vnto whome a kinde of supreame power hath euer since the beginning of the world bene ascribed and in whose power the soueraigne gouernment hath bene alwaies in making of those lawes wherby the ciuill societie of men should be maintained 3 It is manifest by the common consent of men who haue rightlie judged that good lawes and their maintainers and defenders haue bene the worke of Gods Prouidence that this Ciuill power was not iustituted by men for the hurt of man but ordained by God for the preseruation of mankind in such sort as the Lord doth vouchsafe Magistrats to be called ELOHIM that is Gods 4 Of these formes of gouernments there are reckoned vp three sorts especiallie a Monarchie which is the gouernement of one aboue the rest an Aristocracie where many of the nobilitie best sort haue the gouernment in their hands and a Democratie where the same consisteth in the power of the whole people The Anabaptists therefore are to be detested who despise al gouernmēt speake euil of the superior powers vnder the pretence of a kinde of imaginarie perfection which stādeth not in need of the gouernmēt of any mā Their cauill is also friuolous wherby they goe about to proue that we can haue no vse of the Magistracy becaus we acknowledge Iesus Christ for our Lord and King by whose spirit we are led wheras the inward power which the Lorde exerciseth by the vertue of his Spirite in the consciences of his children doth not onlie exclude that outward dominiō which belongeth vnto the Magistrate as vnto Gods Liuetenaunt but doth establish the same 5 We affirme that the dutie of the Magistrate dooth extend it self vnto both the Tables of Gods law or as the Apostle saieth that it is their dutie to prouide that their subjects may not onlie liue peaceablie but also religiously But in a diuers respect and manner 6 For in respect of the first Table it is vnlawfull for the Magistrates to inuent anie lawes touching Religion but their dutie is to see that the worship of God be vnderstood and practised by their subjects as it is fullie set down in the sacred bookes of both the Testaments which haue bene written by the Apostles Prophetes and Euangelists 7 The Magistrates also are bound if necessitie so require to compel such as are in the Ecclesiastical function vnto the godlie and carefull performance of their dutie they are much more bound to punish blasphemers and such as either broach haeresies make a departure from the Church by schismes or brieflie doe anie wise endeuour to ouerthrow the truth of the Gospell together with those who will not suffer themselues to be called into the right way by the Censures of the Church 8 And if anie controuersie doe arise concerning the truth of doctrine vnto the appeasing wherof an extraordinarie meeting of the Pastors the Doctors of the Church seemeth needfull It is the dutie of the Magistrate to call a Synode to gather the Ministers together thereunto and to see that the whole controuersie bee decided according to the holie Scriptures and being decided that it bee extinguished and vtterlie put out The Pope therefore dooth thrust his sickle vnto other mens corne who doth licentiouslie arrogate vnto himself this power of summoning Councels at his owne pleasure which was in times past justlie exercised by the godlie Emperours and Kings 9 Now touching the second Table the Magistrates are to see that by their just lawes they be the protectours and defenders of publick innocencie modesty and tranquillitie that they maintaine the good from the injuries of the euill men and vphold by their help and power such as are oppressed brieflie that they haue a regard of the cōmon goods of all their subjects 10 This cānot be performed by them except they be endued with power might wherfore they are to be armed with the sword to the end that they suffer not those sins to remaine vnpunished which God and the behoofe of the Common-wealth require to be punished 11 Hence also wee vnderstand that when necessitie so compelleth them and when they cannot otherwise defend the Dominions committed vnto their gouernement they may lawfullie proclaime warre both that they may thereby keepe vnder the seditious practises of the vnbrideled Domesticall disturbers of the common peace and quietnes and deliuer their Dominions from the inuasions or anie other the attempts of their forraine enemies 12 For the vpholding of this burthen they may lawefullie require tributes and subsidies of the people whome they gouerne The annuall reuenues furthermore whereby the Magistrates doe maintaine the honour and magnificence of their daily port and traine beeing thinges in some sort joyned with the dignitie of the Gouernement which they beare are to be paied vnto them 13 It is their dutie also to publish the lawes and edicts which seeme necessarie for the right gouernment of the ciuill pollicie according to the circumstances of time place and persons 14 No vnchāgeable rule of these laws by reason of the varietie of circumstances can be set downe saue onely this one namely that they be leaueled and directed vnto Gods glorie and to the good of the subjects Wee doe therefore condemne those customes lawes and constitutions which decline from this aeternall rule of the honour of God and loue towards our neighbor and do permit either theft stewes or any such

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

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

amongst so many distinct kingdoms and estates we see not seeing that they who do purposely withstand the reformation of the Church will neuer agree that there shall bee a lawefull and free meeting And seeing also too many of those whom the Lord hath in these times inlightned with the brightnes of his Gospell are so drawen into diuers factions that there is left but small hope of reconciliation except that Princes beeing kindled indeede with the true zeale of Christs glory would by their authoritie restraine the madnes of some of the Bellowses and firebrandes that Sathan hath raised in these our daies so that the discourse concerning such a general Councel may at this time seeme superfluous 22 But if the question be in generall what the authoritie of the determination of Councels ought to be wee answere brieflie and plainlie seeing we know fully that those ancient general Synods as both those foure most famous gathered against the blasphemies of ARRIVS MACEDONIVS NESTORIVS and other suche monsters and also manie others helde against the Monothelites and Monophysites were lawefull and altogeather agreeable vnto Gods woorde in respect of the truth of Doctrine that hee which dissenteth from these Synods in respect of Doctrine may justlie be said to swarue from the very worde of God which is the rule of all lawfull Synods 23 Wee dare not affirme this without exception of all prouincial synods bicause they are found marueilous contrarie and repugnant one to another Therefore wee doe affirme that the determinations of those Synods concerning Doctrine is to be very carefully and religiously measured according vnto the rule of Gods worde or the Doctrine of the Apostles the analogie of faith briefly comprehended in the Apostolicall beliefe 24 Now as touching those general councels that were manifestlie tyrannicall as that first of EPHESVS and the second of NICE wherein the worshipping of Images was established and all others gathered against Gods truth by the counterfeit Bishops of Rome together with al prouinciall assemblies like vnto them we do not onely not allowe but holde them accursed according to the commandement of PAVLE seeing the true much lesse the counterfeit Bishops are not in authoritie aboue the Angels whom he commaundeth to be held accursed if they teach any other Gospell 25 Now in those thinges which belong vnto the good order of the Church be they established by ancient or latter Canons This is first of all to be obserued that the conscience is not simplie tied by any such rules 26 And this meane is also preciselie to be kept in all of them vz. that those things which are either in their own nature supersticious or so farre abused vnto superstition as it is more expedient they should bee abollished then amended bee at once cleane taken awaye that the Church bee burdened with no Ceremonies that wicked Rites bee rooted out of the same and consideration bee had what is agreeable vnto euery place and time 1 They erre therefore most dangerouslie who holde that Councels both generall and particular cannot err and will haue the consciences of Christians to depend vppon them both in doctrine and also in traditions or Canons 2 They also doe erre who resting onely in their own priuate studies doe attribute nothing vnto the decrees of Councels 3 As those also do erre who in Ecclesiasticall controuersies will affoord no place vnto Councels Concerning Fathers 1 IT is certaine that as the Lorde in times past raised vp godly Priests leuits and prophets which might interpret his law against false teachers and apply the same vnto their time So in the Christian Churche after the labours of the Apostles and the Euangelistes hee indued with a certaine greater measure of his Spirit those whome he thought good by whose writings posterities might be instructed not that they should adde or detract any thing from the worde of GOD or change any syllable therein But that they should bee the true interpretours of the same and that there should bee an vse both of their sound disputations against heretickes and also of their holie and learned both exhortations and consolations to ouer-passe heere that the storie of the ancient Church is to be knowen out of their writings 2 But heere men do diuerslie offend for both they are greatlie to be reprooued who doe neglect so great gifts of God and they on the other side do greeuously offend who receaue the writings of the Fathers without exception for the rule of faith and those also who will haue the gouernment of the church without respect of time place and person to be framed according to the prescription of the ancients Neither are they to be heard who holde that the Fathers are to be accounted because they are ancient 3 Therefore there is this meane to bee kept in the reading of them namely in respect of Doctrine be they old or be they new for the olde themselues were sometimes new al their sayings are without preiudice to be diligentlie examined according to the rule of Gods written word the which thing they themselues euery where in their writinges wish to be done and as touching the gouernment and ceremonies of the Church receiued in their times all preposterous zeale is therein to bee auoyded in such sort as those thinges which the writings of the Apostles commaund to bee perpetually obserued in the Church are to bee descerned from the matters that are indifferent and were added since their time There is also great consideration to be had of circumstances which are alwaies necessarilie subject vnto change Defended by IOHN HALSBERGIVS a Flemming PRINCIPLES CONCERNING THE SACRAMENTS LV. WE HAVE IN THE FORMER PRINCIPLES dealt both with the word beeing one of the markes of the Church and also with those things that depend thervpon now we are to handle the other marke thereof vz. the Sacraments and first in generall 1 VVHen as God of his infinit goodnes would not haue his Church after the fall of man to remaine in that miserable estate hee did not onelie in word and promises declare his goodnes thereunto concerning the sauing thereof by Christ but also added certaine rites and ceremonies whereby hee might confirme the same in the assurance of his diuine goodnes towardes it 2 These rites did the Grecians call Mysteries because they signified secrete and hidden matters which can bee known vnto none saue vnto those only that are instructed that is vnto the members of Gods Church Now the Latines called them Sacraments either because the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so interpreted by the olde translatour of the new Testament or because these rites are the markes of the couenaunt betweene God and vs that hee should bee our God and we his people and that by a Metaphore borrowed from the Sacraments that is the solemne oathes whereby souldiers bound themselues vnto their Captains and the Captaines againe vnto them 3 Now although neither the word MYSTERIE nor SACRAMEMT be found in the Scripture in that