15 Vnbrideled contumacie is almost the most hainous sinne against the Church whether it bee that hee who is called refuseth to appeare or that beeing lawfullie admonished and conuicted he denie to confesse his fault as it deserueth 16 After the lawfull triall of the cause both the whole fact togeather with the circumstances are carefullie to bee considered and also great regarde is to bee had of the sinner himselfe brieflie all things are to bee referred vnto this end namelie that regard be had both to the coÌ„science of the sinner and also to the aedification of the Church in preuenting offences 17 For the end of these Censures is of two sorts the one that a timelie and a conuenient remedie may bee applied to the sinner who is neither to bee left in his sinne nor swallowed vp with heauinesse The other ende is both that the Church may bee purged from offences and infected by no contagion and also that euerie man may bee instructed and taught by the example of others 18 There is also a difference to bee made betweene those who doe confesse their faultes and those who doe professe their repentaunce least that a fained confession bee rashlie beleeued or that whilst some one is borne with by vntimelie leâ—itie a sufficient care should not bee had for the publick aedification of the Church as the example shewed by the Lorde himselfe vpon MARIE MOSES sister dooth declare Touching which point a perpetuall rule neither can nor ought to bee set downe by reason of the varietie and diuersitie of the circumstances Wherefore with reuerence of the Fathers bee it spoken wee doe not allowe of the too great seueritie of manie of the auncient Cannons in appointing the space of repentance from the which necessitie compelled them to depart by bringing in their indulgences 19 The sortes of these Ecclesiasticall Censures are Admonition Suspension from the Supper of the Lord which they call the lesser Excommunication publick Excommunication vnto the time that repentance bee testified as it is manifest that the Hebrewes also had a three-folde Excommunication Yet as touching perpetuall ANATHEMA or Excommunication to death the Fathers of the soundest judgement justlie disliked the same 20 We are to abstain from the companie of those that are publicklie excommunicated to the end as the Apostle witnesseth that they may be ashamed yet so as we are to performe towards them all those things which appertain to admonish them of their dutie and to call them to the right way 21 This Excommunication is altogeather a spirituall chastisment and dooth directlie belong vnto the amendement of the conscience Wherefore they are ouerthrowne both by the word of God by the testimonies of the whole Ecclesiastical storie who do attribute the authoritie of the Eldership in binding and loosing vnto the Magistrate though Christian much more they who leaue no place vnto those Ecclesiasticall judgements where there is a Christian Magistrate seeing on the contrarie side they can be no where more practised than vnder his wings wheÌ„ as his authoritie who is the maintainer and defender of this whole diuine ordinaunce is vsed against the disobedient neither was there anie other course taken in the auncient Church euen vnder the most religious Emperours They doe also greeuouslie erre who as it is vsuall amongst the Papists drawe meere Ciuill causes vnto this Ecclesiasticall Court. For Christ did not onelie distinguish but also most manifestlie seuer the office of the Magistrat from the ecclesiastical functions although he hath commanded all those who execute the Ecclesiasticall functions aswel as al the rest of the subjects to submit them selues vnto the power of the Magistrates in those thinges which are properlie belonging to his office And againe hee will haue Kings and Emperours themselues to be subject vnto the authoritie of the Ecclesiasticall Ministerie and to the commandement of his word Nowe of this diuine order wee do acknowledge that the Magistrats are ordained the maintainers and defenders 22 The contract of Mariage seeing in part it is manifest and properlie diuine namelie in the consideration of the verie bond and couenaunt of the mariage and in part meerelie Ciuill as far as it belongeth vnto the common soeietie of men in that diuers ciuil conditions belonging to the things of this life are adjoyned thervnto wherefore Matrimonial controuersies are in some sort to be referred vnto the determination of the Eldership as shall bee spoken more fullie God willing in the proper place thereof 23 They who haue authoritie to binde the sinner the cause beeing lawfullie tried haue also authoritie to loose and to restore him to the Church when hee hath approoued his repentance 24 This confession that is this profession of repentaÌ„ce whether it be done before the Eldership or publickly in the congregation of the Church is to go before his absolution and reconciliation with the church in such sort as the neglecting hereof is to be takeÌ„ for vndoubted contumacie They are therefore deceaued who thinke that those who are bound in the Consistorie of the Eldership are to be left vnto their owne judgement and triall And they offend no lesse who as they haue abolished the Eldership so also haue they coÌ„manded this confession which is onelie proper vnto those that are tied by the judgement of the Eldership as a law common to al Christians and haue turned it vnto auricular confession which is to bee done eyther vnto the Masse-priest or vnto the Confessor as they commonlie call him 25 Seeing this confession though most acceptable vnto God is not therefore ordained that it should bee a satisfaction for sinne in the presence of God but onelie that the Church may be assured of the repentance and restoring of the sinner it is onelie thus farre necessarie as he who hath not performed the same before his death the fault not beeing his is yet justlie accounted as absolued if he hath repented in his hart Detestable therefore is their opinion who will haue the punishment which they call Satisfactorie the Canons tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meritorious satisfactory in the presence of God and vnder that pretence haue for the most part made that purgatorie fire of theirs and brought into the Church their Indulgences which they sell for money being so manie blasphemies against that one oblation of the Sonne of God 26 The Eldership dooth properlie neither binde nor loose for this is the proper right of Christ alone but it doth onelie apply the word of God after the lawfull triall of the cause vnto the sinner either for his retaining or releasing vpon earth and it pronounceth vpon earth in the name of God and of Iesus Christ that either contumacie had bound or repentaÌ„ce had loosed the conscience of the sinner before the Lord in heaueÌ„ neither is it to be doubted but that which is thus done vpoÌ„ earth is ratified in heauen Friuolous therefore is that objection of some who to the end they might
shewe of their witts for delightes sake But all of them labored that their reasonings and controuersies should not be so much subtill in shewe as profitable indeed And disputations saith AVGVSTINE become then profitable if nothing els be considered in them but the waies of the Lord which are mercy and truth and when al deceit subtiltie selfe loue and desire of the victorie is cleane remooued and when of the contrarie side the desire of the truth the loue and reuerence of Gods maiestie ioyned with modestie and singlenes is vsed therein So that whether wee doe louinglie confer with our brethren and friends our mutuall reasonings of boath sides ought to be as it were a Besome to sweepe away all errors or if the aduersaries and Haeretickes be to be conuinced which PAVL requireth of the Pastor were neither to seek contention by the truth nor victorie by contention but onely the feare of God and the edification of our neighbour And it is a notable saying which the same NAZIANZEN hath to this purpose namely that it is not any great matter to be ouercome with wordes or in reasoning but it is a great and dangerous case to lose the Lorde and certainely he hath lost the Lord as far as lieth in him who doth make old lies and falsehoods to become new sinnes and transgressions as it is in the auncint Prouerbs among the Greeks All christian doctors then are so to frame and fashion al their Schollers that they timely season them with the iuice of these vertues in such sort as when afterwardes they shall come abroad from their priuat studies vnto any publick calling they may perpetually retaine the same This point do we endeuor to perform according vnto our slender abilitie as in all the partes of our callings so also in the exercise of disputation according as we are bounde by the lawes of our Schoole who in expresse tearmes do forbidde that neither curious nor sophisticall propositions nor such as containe false doctrine in them be propounded and that all wrangling curiositie sacrilegious boldenes in corrupting the word of God euill contention and obstinat headines be cleane banished from our disputations According vnto which patterne all those that will sincearly iudge may perceaue that these Principles haue bene framed Now they are published according vnto the example of other most famous Schooles that it may appeare by this patterne of wholsome wordes boath what is taught in our vniuersitie and after what manner the same is deliuered the which point also is publicklie made knowne by many other the writings of our men and withall it may be manifested that we are farre from the defence of all false and erroneous doctrines as far as our weake capacitie is able to vnderstand the truth out of the worde of God alone expounded purelie and according to the analogie of faith and that we may manifest that as it becommeth honest temperat and sober men we abhorre from that stagelike vnseemlines of malepert reuiling and railing against those that haue bin famous men both for their godlines and learning whose vertues beeing now as dead Lyons these Hares of our time or rather that I may vse that old word of CATO these woden Images do reprochefullie defame And yet do their railinges and scoffings light vpon themselues One of this number came out the last mart from among the HERDECANIE who reckoneth vs vp among the ARRIANS NESTORIANS and MAHVMETANS of the which crimes I hope that the Lord will neuer make vs guiltie so these Principles doe shewe howe false and shamefull the same is conuinced to be Now this fellow hath put vs in minde of that complaint of IEROME against his vpbrayders who did calumniously slander not onelie his words but also his very syllables being men notwithstanding of that sottish ignorance and sielines that they were not able no not to reuile in their own wordes but were faine to borrowe the vnbrideled tongues of those enemies that had bene long since buried in the dust But this honest man shall haue no worse entreatie at our hands for this present time but that which PLVTARCH sayth namelie that it is a seruile thing to be bound to answer every vaine fellowe The Lord forgiue him all his sinnes and this great iniury also wherewith he would haue reproched vs as also we because we are Christians doe forgiue him vnfeignedly Now vnto this purpose of publishing these Propositions is ioyned another occasion affoorded by manie godlie and reuerend men who hauing seene heere and there some Copies of these thinges entreated both others and also my selfe to send them some of them and when as none of the Printed Coppies were to bee gotten they caused them to bee written out for their vses Amongest whome right Honorable I remember that your Lordship was one For when you were at Altorfe bare with gret commendations the office of the honorable Lord gouernor in the Schole of that famous honorable Common-wealth of Norinberg you desired by your Letters that I would send vnto you those principles which we had discussed and determined since your departure Which thing also if you bee remembred I performed accordinglie The same did IONAS MORAVNS the most careful ouerseeer of your studies craue at my hand as many others also haue doone vnto whome I thinke it was verie delitesome to see that web finished which wee had onely begun when they were heere Nowe as to your selfe I thought that this worke would be gratefull and acceptable vnto you as for many causes so especiallie in that by reading these Principles you maye call to mind the endeuours wherein you haue beene imployed in this studie of the word For besides that you would not haue your self to be wanting in any dutie of godlines while you were here you were also an example vnto all others of industrie and diligence in the Schooles not onely by hearing but euen by your godly and learned disputations To the end therefore that we might satisfie your mind and the request of others the Propositions that haue bene heere disputed vpon for the space of som yeares past are nowe gathered and brought togeather into one bodie and placed in that orderly sort that I thinke they may not vnproperlie bee accounted a Methodicall summarie of diuinitie yet so as a man may perceaue both by the things them selues and also by the forme of speach that these thinges were handled in the Schooles which is spoken least any man should require all things to be here exactly done But whatsoeuer this worke be the same right honorable is offered and dedicated vnto your Lordship not onely in mine owne name but also in the name of that worthie man M. THEODORE BEZA who tooke the greatest paines in this worke to let you vnderstand that although you haue beene this long time absent yet your memorie is fresh among vs as also the remembraunce of that noble Lord the Lord IOHN your brother and of many other the honorable
therefore feare not but his power and his wrath is against all them that forsake him Briefelie that thou maiest profite by this booke I craue of thee to take this paines in it bestow an hower a day in the reading thereof and in so doing after the first time thou maiest well read it ouer once euerye moneth The which course if thou shalt take I dout not but in one yeare thou shalt so benefite thy selfe as there shall be no point of waight in religion wherof thou shalt not be able to resolue thine owne conscience and also to edifie others according vnto thy calling in verye good measure But in anie case take heede that thy knowledge gotten by reading rather encrease then diminish thy care in the hearing of the word preached And thus thou mayest exspect for the blessing of the Lord vnto whom I betake thee my selfe and all his now and euer Amen GROVNDS AND PROPOSITIONS OF RELIGION propounded and disputed in the vniuersitie of Geneua by certaine students of diuinitie there and determined by M. THEODOR BEZA and M. ANTHONIE FAIVS professors of diuinitie FIRST CONCERNING GOD. 1 SEing that the whole summe of all wisedome and felicitie doth consist in the true knoledge of God it is most meet that all our endeuors should be spent in seeking to attain vnto that knowledge as far as we may be capable of it 2 Not that a full a perfect knowledge of his Majestie who is far greater then the capacitie of men and Angels can reach vnto may be any waies comprehended within our vnderstanding but that wee should bend all the powers of our soules and bodies to knowe that one God who is the author and giuer both of soule and body 3 And although humaine reason bee able to affoord vs some proofs wherby we may be taught that there is a God and but onely one and whereby also his attributes may bee in some sort made knowen vnto vs. Yet notwithstanding those proofes are more sure and strong yea and altogeather the most vndoubted which for this purpose are fetched and drawen out of Gods word that is out of the sacred writings of the holie Prophets and Apostles contained in the old and new Testament 4 For howbeit that the knowledge of God which is deriued from the consideration of his workes and power hath many notable vses yet is it nothing comparable with that light which is gotten from the holy Scriptures both because this knowledge reuealed by the word doth wholie flow and proceede from God him selfe and also in asmuch as God in this his written woorde hath manifested howe and after what manner he will be knowen and worshipped of men Now whether there be a God or no we are to be so farre from making any question thereof that wee are bound most firmely with all our hearts without all wauering and doubting to beleeue that point And therfore we auouch that the rauing madnes of all Atheists who make a question whether there be a God or no ought not so much to be confuted by words and reason as it ought to bee cleane rooted out of the societie of men by the Magistrat and the stiffe maintainers of it taken from amongest men For though al men by nature as it is now corrupt be void of the true God neuerthelesse there are certaine motions and sparks of the knowledge of God imprinted in the mind of euery man which cannot altogeather be put out And as these motions doe testifie that man was borne to worshippe God So vnles a more full light bee joyned vnto them they leaue man straying and groping in the darke and are smallie or nothing behoofull vnto him Therefore as the knowledge which man hath by nature is not altogeather of no vse vnto saluation so is it verie farre from being of it selfe sufficient therunto It bereaueth them indeede of all excuse who quench that small lighr of nature though neuer so corrupt which is left in them 5 True it is indeed that he who goeth beyond al bounds can in no wise be defined and that that exceeding brightnes of God which no man can attaine vnto cannot bee comprehended by our darknes yet hee may be as it were shadowed out by this discription and so wee may say that God is hee who hath his beeing in himselfe whose nature is of himselfe inuisible without beginning without ending infinite incomprehensible indiuisible vnchangeable no bodily substance but a being most pure most simple and euery way most perfect wise mightie good iust mercifull free who hath created all things of nothing c. And therfore we do detest the multitude of Gods acknoledged among the Gentils the grosnes of the * Heretiks so called because they held God to haue a body and members like a man Anthropomorphites the furie of the Manichaeis and all such like And here it is to be obserued that those things which are attributed vnto God by the former Epithites and attributes are not to betaken as qualities inhaerent in him for we are to knowe that there is nothing in God which is not God himselfe 6 As where it is sayd that God is iust good merciful c. That is so to bee vnderstood as if hee were said to be iustice goodnes and mercy it selfe And therefore although that when we speake of God we must not conceiue of him as hauing any liknes or affinitie with the nature of man or of any creature yet such is the excellencie of the Lorde and mans weaknes that when wee speake of his Majesty we are enforced to vse borrowed speaches from creatures And herein hee is so far from disliking of vs that he himselfe descending as it were into our capacitie doth euery where thus speake of himselfe Defended by SAMVEL AVIENVS of Berne THE SECOND SORT OF PRINCIPLES CONCERNING THE HOLY AND VNSEARCHABLE TRINITIE 1 THat knowledge of God which we attaine vnto by his written word doth far surpas al that whatsoeuer it be whereunto the light of nature doth or can lead vs. 2 For that God is one in substance and three in persons is no where els to bee learned saue onely out of the worde The truth of which Doctrine it setteth downe most clearlie and vndoubtedly but so as it leaueth the reason thereof as a matter altogeather vnsearchable and a mysterie not to bee sought out by humain arguments but to be reuerenced and embraced by faith onely 3 These words Trinitie Essence or Substance Person and Coessentiall though they bee not in expresse syllables the word a Heb. 1.3 Person onely excepted to be found in the Canonicall Scriptures yet notwithstanding they were not without just causes brought into vse by the godly auncient Fathers neither are they to be rejected as adding any thing vnto the word but rather to bee still profitablie and wholsomelie retained in the Church 4 By the word TRINITY we vnderstand the nōber of the persons contained in the diuine essence which is one onely 5 By
it of vs or when our owne saluation or our neighbors doth require it or when some outward matter of great waight doth driue vs therevnto or when the case standeth that by it wee may lawfully auoyde some priuate or publicke dammage when the assurance of some promises of great moment or to bee short when the Magistrate doth craue a lawfull oath at our hands in a just matter 14 An oth taken either to perform those things which God and the publicke lawes that are good doth forbid or to leaue vndone those things which we owe vnto God and our neighbour either by reason of our generall or particular calling both priuate and publicke is not to be fulfilled Yet is not hee to be excused before GOD and his Church which taketh such an oath 15 An oath yeelded by them that are not able to discerne whether they doe well or not as by one that is mad or phranticke by a childe or by those that haue no power to binde them selues as by Pupilles and Wardes or those that are at the gouernement of their Parents or Maisters and generallie by any that are not at their owne hand and ordering or an oth that is taken concerning a matter that lieth not in the power of him that sweareth as concerning other mens goods or the keeping of perpetuall chastitie all these oathes wee saye doe not binde a man but are made voyd and anihilated by the verie law it selfe 16 An oath that is rashlie giuen drawen by deceit or extorted by force or feare bindeth the conscience if the matter be onelie concerning some priuate dammage it is the part of the Magistrate notwithstanding either to qualifie such bands according vnto equitie and conueniency or vtterly to dissanull them 17 Simplie to take an oath is so farre from beeing forbidden by the Lorde as the Anabaptists doe teach that on the other side to vse it holilie and lawfullie is both necessarie and justlie accompted a part of Gods woorshippe 18 Euerie needlesse oath also that is such as is neither profitable nor necessarie is forbidden in this Commandement 19 That an oath may be lawfull there is required also that the verie forme of it be holy 20 And seing that in an oth God is called not simply a witnes but as a witnes of the conscience also and a reuenger of perjurie against the verie soule it is a most great and heinous sinne to sweare by the thing that is created much more by false Gods 21 It is lawefull notwithstanding in the forme of an oath to make mention of Creatures yet so as in no wise the religion of an oath be referred vnto them So MOSES and ESAY call Heauen and Earth to witnes 22 The penaltie is not without great cause adjoyned vnto this Commaundement that it may be better knowen of how great waight this Commandement is to be accounted Defended by IOHN NISSOLIVS Semenensis Occitanus PIRNCIPLES CONCERNING VOWES XXXII THE TREATISE OF VOWS IS TO BE ANnexed vnto the discourse concerning an oath we are therfore in this place to intreat of them and first of all to see what a vow is 1 A Vow is a promise of things lawfull and possible made vnto God with aduised deliberation and to a godlie end wherby a man bindeth himselfe to the performance of some thing 2 For whereas euerie lawefull promise must proceede not onelie from the will but also from the reason it must needs be that in vowing not onelie the bare motion of the mind is to be present but euen a sure deliberation wherto a purpose of binding a mans self doth also concur Now this assurance doth not els-where depend then vpon a good conscience grounded vppon Gods worde by the which nothing can be lightly or rashly promised The Ethnicks therefore in times past did and the Papists now a daies doe many waies offend in this point who were and are wont to make vowes lightlie without any word of God so also did IEPHTE IVD 11. 3 But we are to take heede that wee vowe nothing that is vnlawfull much more that wee performe it not For it is vnlawefull to promise or to offer any thing vnto God that displeaseth him Next wee are to bee carefull that our vowes be not of light and jesting matters thirdly that they be not of thinges that are impossible for vs to performe 4 The first sort of these vowes are such as wherby men doe bind themselues to commit some wickednes of which sort was that vowe ACT. 23.12 And that of the mother of MICHA IVDE 17. The second sort is of them which either doe take vpon them or deny the doing of somthing that is indifferent in it owne nature vppon this or that day The third is of them who promise those things that they are not able to performe as they doe who vowe perpetuall Chastitie which God vseth not to grant vnto all but vnto some onely and that often but for a time 5 Nowe seeing GOD onelie is hee vnto whome wee owe our selues and all that wee haue and that he is the onelye searcher of the heart and hath power to take punishment of those that breake their vowes wee justlie conclude that our vows are to be made to him only DEV 23.21 PSAL. 56.12 The Papists therfore do amisse who vow at their pleasure vnto Saints that are dead 6 Som part of the ceremonial law consisted in vows whereby men being mindfull of Gods blessings did offer giftes and sacrifices vnto him in token of thankesgiuing therefore they were commaunded in the olde lawe but the necessitie of vowing togeather with other Ceremonies were taken away at the comming of Christ 7 For in the newe testament there is no commandement of vowing mentioned either in the Gospell or in the writings of the Apostles seeing the whole dutie of a Christian is contained vnder the rule of faith and charitie 8 For the vow wherewith PAVLE bound himselfe was done vpon consideration of the time and other circumstāces the Apostle framing himself vnto the Iewes that hee might win them vnto Christ Act. 21. 9 Yet vowes are nor altogether vnprofitable vnto christians that by such exercises they may conforme their wils vnto well doing restraine themselues from euill so that the cautions aboue mentioned be obserued for nothing is to be vowed which maketh not for the setting forward of Gods glorie the profit of our neighbour And after this sort did IACOB Gen. 28. and the Nazarites IVD 6. make their vowes 10 And euen as an oath made rashlie and concerning vnlawfull things ought to bee anihilated euen so a vowe that is either vnlawfull or vnpossible ought to bee justlie accounted of no force And therfore that common saying is not without good ground In things that thou hast sinfullie promised breake thy promise and this in like sort In a godles vow change thy purpose 11 For if in couenants that are betwene man and man those promises doe onely binde vs wherewith the partie with whome
solemne profession of the external worship of God vpon that day in the publik congregation The Lord herein deling most mercifully with vs in that he granteth vs six dayes to bestow our selues in a holie sort in our worldlie businesse and requireth no more to himselfe but one of seauen The reuollution of which seauen daies being fetched from the creation of the worlde doth measure the length of all ages and times The Iewes therefore are deceaued and also those who together with EBION CERINTHVS and other superstitious obseruers of the Sabbaoth doe at this day require that seauenth day to bee superstitiouslie obserued amongst Christians and so by laying a yoak vpon those that are deliuered by Christ do go about to make christ vnprofitable vnto vs. 16 And euen as also besides the obseruation of the Sabbaoth which came about euerie seauenth day there were other dayes appointed vnder the Lawe to celebrate some of the benefites of God whereunto it was lawfull to add some others so it were to the same purpose and not to erect wil-worship as were those two daies named PVRIM instituted vnder ESTHER and also the feast of the dedication of the Temple euen so also there is nothing to the contrary but that both in particular churches and also generallie in the whole church some such daies may be ordained according as the necessitie of occasions and times do require 17 Yet two things are heere necessarilie to bee taken heed vnto first that those daies bee verie fewe least that by such holie daies an entrie bee opened to idlenes and riot the which abuses manie of the auncient fathers doe complaine to haue come to passe in their time at those meetings which were celebrated at the sepulchres of the martyrs The other that no leauen of superstition much more of impiety be intermingled with such obseruations to be short those holie dayes if need so require must bee so instituted as all possible heed be taken that no such abuses do creepe in and especiallie that such holie dayes be consecrated vnto none saue vnto God The Papistes therefore are to bee condemned who frō the smal beginning of that impiety which first sprang vp from the resort to the graues of the Martyres are growne to that passe that they haue dedicated vnto their Saincts as they call them daies Temples and inuocations which are joined not onlie with vnspeakeable riot but euen with most open superstition and horrible Idolatrie 18 Seeing then the case thus standeth and that this great wickednesse is so far growne that it can not abide anie moderate remedie those godly Magistrates and Pastors haue done religiouslie and wiselie who haue either in part or whollie as in some places abrogated the obseruation of these dayes yet is not the peculier remembrance of some of the wonderfull acts of our Sauior Christ to be therefore abolished Defended by IOHN WTERBOGAERT a low country man of Vltraject PRINCIPLES VPON THE FIFTH COMMANDEMENT OF GODS LAVVE XXXIIII 1 HAuing alreadie expounded the commandemēts of the first Table which do properlie and peculiarlie appertaine vnto the true and lawfull worship of God it is meete that wee lay open the commandements of the second which do containe our dutie towardes our neighbor first we will deale with the first precept therof 2 This commandement therefore may bee verie aptlie deuided into two heads that is into the commandement it self properly so called and the promise 3 In the commandement are distinguished by setting down one sort for the whole the diuers degrees of the callings appointed by God to the behoofe of mans societie namlie to the end that euery man should walke with great care in his owne calling neuer turning his eies from the bounds therof 4 Therefore children which is the first degree of mans societie are commanded to honor their father mother which thing also nature it self doth teach By this name are comprehended both these from whence we are come and also those that issue from vs together with our kinsfolke both by father and by mother our allies and our countrie it self and in like sort those are heere comprehended vnto whom we are bound to performe anie obedience either by reason of their high place and authoritie as kings Magistrates Lords Maisters or by reason of their age as olde men or those vnto whom we are bound for some benefite or by any other knot of dutie 3 The word HONOR containeth three things reuerence obedience and thankfulnes 6 Reuerence is the acknowledgement regard which is yeelded by the inferiours vnto the superiors not only in bodie but also in mind So the sonne is bound to honor reuerence both his parents the subject his gouernor the yonger honor his elder in years to be short one man to an other 7 Obedience is the execution of the commādemēt giuen by the superiour performed cheerfully and reddily by the inferiour as far as lieth in him therefore sonnes are boūd willingly to submit thēselues vnto their parents and subjects vnto their gouernors and to obey their commādements with all their might The Anabaptists then do withstād both God nature who think that there ought to be no vse of magistrats amongst christians but that they are to be abolished 8 We are yet to take heed that we yeeld not to our parents Magistrats or yet to anie man more than is meete that is that we haue them not in Gods steed And therefore they do greeuouslie sinne who hold that whatsoeuer pleaseth the Prince ought to haue the force of a law 9 Thankfulnes doth then manifest it self when as we do freelie acknowledge that we owe a dutie vnto al those of whome we haue receaued anie benefite and are readie to repay them againe and that in fuller measure if we bee able Neither is it anie thing against this point that fathers doe lay vp for their children and not contrariwise for it commeth often to passe that parentes doe stand in neede of the helpe and support of their children 10 Euen as honor is to be yeelded vnto superiours so on the other side those that are aboue others in degree ar bound to performe their duty towards their inferiours 11 Parents therefore must take the care of their children but so as they do not suffer them to haue too much of their owne will that is that they doe not loue those whome they haue begotten either more or otherwise thē is meet Of which sort was the loue of ELIE towardes his sonnes HOPHNIE and PHINEAS whereas it is their dutie fatherlie to chastise their offences 12 It is the dutie also of Magistrats to regard the welth of their subjects to appoint and by wise counsell to enact and ordaine those things which belong to their quiet and peaceable estate in this life But as for those things which appertaine vnto the saluation of our soules and doe belong to the causes preceptes and meanes to obtaine the same it belongeth not vnto Magistrats to
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
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
But now we come to examine the words of the petitions the word BREAD is taken in this place neither simplie nor Metaphoricallie for the bread of the Supper or Thankes-giuing of almes of tribulation of Doctrine as some of the auncients haue expounded it but it is taken by setting downe a part for the whole for all those thinges which are required for the sustentation of this life 9 Now whereas Christ hath expressed this Petition by the name of BREAD beeing the moderatest kinde of sustenance that men vse and not flesh or of daintie faire hee doth thereby commend vnto vs the care of thriftines and so brietie and teach vs that wee ought to bee content with small and meane things 10 For although we may vse meat not for necessities cause onelie seeing the Lord doth most liberallie grant vs manie things besids those that are necessarie for the maintenance of this life yet are wee to take heed least abusing the sweetnesse of these thinges and forgetting that heauenlie bread we giue our selues vnto pleasure according vnto the saying of PAVLE Rom. 13.14 Take no thought for the fleshe to fulfill the lusts thereof 11 Where he adjoyneth OVR hee teacheth vs that we ought to abstaine from other mens goods and that we are in a sinceare conscience to vse the things which God of his mercie bestoweth vpon vs. 12 Now the bread is made ours by his free-gift because neither our endeuours labour or hands as is saide LEVIT 26.20 can profit vs anie thing except the blessing of God be joyned with them yea and the aboundance of bread it self woulde not bee anie whit auaileable vnto vs except it were from aboue turned vnto our nourishement 13 The verie rich men themselues then with whome God hath dealt so bountifullie are bound heere to craue dailie bread For it is God who doth not onelie giue and take away good thinges but also blesseth that which wee haue receaued and giueth force of nourishment otherwise bread hauing lost the staff thereof would be but as a stone vnto vs. 14 Now although that these things which we haue receaued of God are ours and that we may vse them with a good conscience yet it is not meet that they shoulde bee ours in such sort as they be onelie turned vnto our owne vse but we must alwaies remember that we are but stewards of Gods blessings and bound to yeelde an account before his Tribunall seat howe wee haue bestowed them 15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth not signifie a supersubstantiall bread as some haue thought but such as is sufficient for the dailie sustentation of our bodie 16 For the children of God are so caried aboue this life that they may yet necessarilie craue earthlie thinges for the maintenance of their vocation in this life especiallie seeing the fatherlie kindnes and fauour of God doth appeare euen in meat and drinke and that godlines hath the promises not onelie of the life to come but euen of this By this word DAILIE is condemned their follie who haue vsed an immoderat kinde of abstinence and hurtfull vnto the health of their bodies and became at the length to liue so austerelie that they dreamed the same to be a kinde of Angelicall perfection 17 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GIVE or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as LVKE hath it doth teach vs that God is the authour euen of corporall blessings and that food and raiment and whatsoeuer do make that wee eate our bread in quietnesse doe come from his meere liberalitie They are to be rejected therefore who doe attribute anie thing vnto the merites of men which are none at all in obtaining of corporall things 18 Now whereas we desire these thinges to bee giuen vs of God which hee hath commanded vs to get with the labour of our hands and the sweat of our browes this is done for two causes especiallie First because our industrie and diligence do auaile vs nothing for the obtaining of things needfull except the blessing of God bee ioined vnto them Next in that wee are not properlie nourished by the power of meat and drinke but onelie that the Lord vseth them as instruments 19 The word THIS DAY teacheth that we ought to bridle our immoderat desire of transitorie things wherevnto we are carried away beyond measure 20 It teacheth also that we are continuallie to depend vpon the goodnes of God and that we are not to pine our selues with ouer much caring how we shal haue things necessary for many yeares 21 Yet are they not heere condemned who lay vp for the time to come that which they haue gotten by lawfull meanes so that it be done to a good end and that they repose not their confidence therein Defended by IOHN TAFFINVS of Tornay PRINCIPLES TOVCHING THE FIFT PETITION OF THE LORDS PRAIER LXIX 1. SEeing we haue in the former Principles made the second part of the Lordes Praier to be two-folde so that the things contained therein were shewed to be either corporall or spirituall It followeth that hauing alreadie dealt with the corporall we now come to the handling of the spirituall things 2 Now all the spirituall things which belong vnto our saluation and which Christ teacheth vs to seeke at Gods hands are referred vnto true repentaunce the which as it hath two parts so the same is contained in two Petitions 3 True repentance consisteth first in that wee bewaile our sinnes and by faith desire them to be done away next that we be careful not to commit those things againe The former of these is contained in this fift the latter in the next which is the last Petition 4 The necessitie of this Petition is no lesse then the aequitie of it For seeing all men by reason of their sins are so hatefull in the sight of God that they can haue no hope of aeternall life except the Lord pardon thē their offences surely there is none but may see what gret necessity ther is of this Petition whosoeuer therefore desireth to be saued he is to know that this petitiō is very needful for him 5 The reason of the aequitie of it is the same for there is nothing more aequall then that wee should daily craue the remission and pardon of our sins at the handes of our mercifull God whome we continually offend I We cannot therefore but condemne the Pelagians who thought that this Petition was to bee vsed for modesties cause the which modestie is nothing els but blasphemous impudencie II We detest also the madnes of the Catherists Coelestinians Anabaptists and all such monsters who dreaming themselues to be perfect and free from all spot of sinne do deny that they haue any need of this Petition III And the Nouatians who leaue no hope of remission vnto them that haue fallen into any sinne after that they haue once receiued Baptisme 6 This Petition that we may come vnto the particular opening of it hath two partes In the former whereof we
are taught what we ought to craue namely the free remission of all our sinnes whatsoeuer they bee by and for Iesus Christ our Lord. 7 There are foure things then contained in this Petition 1. a confession of our sinnes who haue made vs guiltie of aeternall death 2. The great patience and clemency of God towardes vs is commended who doth not onelie beare with vs who daily offend him but also doth pardon euery one of vs so many sinnes 3. Out of the proper signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FORGIVE we gather that the remission of our sinnes is a free gift 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEBT which the Syrians call CHIBAH doeth teach vs that all our sinnes which are heere figuratiuelie and according to the propriety of the Syrian tong called DEBTS are whollie forgiuen vs. The Papists therefore are mad with their merits and distinctions betweene the punishment and the offence between mortall and veniall sinnes as they define them though we doe not denie some sins to bee greater then others and who flie vnto their satisfactions as beleeuing that their sins are not wholie done away by Christ onely 8 Vs Christ would haue vs to vse this worde to the end we might learne not onely to be carefull of our owne saluation but also of our brethrens and this is true loue which is so much commended vnto vs. 9 In the other part of this Petition we are taught what our dutie is 10 Namely that following the example of our most mercifull Father we should trulie forgiue all trespasses vnto those that haue offended vs which is one of the speciall effects of true loue 11 Now this second part is added that we may rightly craue the remission of our sinnes and so may come vnto prayer with true faith and repentance the marke whereof is loue towards our neigbour 12 Neither are we bound onely to forgiue those that haue offended vs but euen to loue them no lesse then our selues 13 The word AS doth not paint out the cause degree or aequalitie of the forgiuing proceeding from vs with the remission which wee craue at Gods hand but it setteth downe the resemblaunce thereof after a sort and our willingnes therevnto 14 This worde then is added as a signe whereby wee might be confirmed that God hath so certainlie forgiuen vs our sinnes as we are assured that we haue forgiuen our neighbours and that we are voyd of all hatred enuie and reuenge 15 Now we forgiue our neighbours their sinnes as far as they concerne vs and not in regard that they haue offended God whome hee especiallie offendeth whosoeuer hee be that trespasseth against his neighbour 16 Whosoeuer then desireth his sinnes to be forgiuen him and hath not forgiuen his neighbour or hauing forgiuen him in words doth intend to be yet reuenged hee doth againe desire that God would not remit him his sins but to take punishment of them 17 Yet is it lawfull for a Christian to seeke redresse by the Magistrate of the injurie that is done vnto him both that thereby the societie of men may bee preserued and that lewd men be not incouraged to abuse the patience of the good but yet so as all desire of priuate reuenge and al offence be auoyded Wrongfully therefore did IVLIAN the Apostata gather out of this doctrine that Christians did take awaie the authoritie of the Magistrate and the vse of lawes Defended by SAMVEL BOYSSYNVS Occitanus PRINCIPLES TOVCHING THE SIXT PETITION OF THE LORDS PRAIER LXX HAVING DONE WITH THE FIVE FIRST Petitions of the Lords Prayer the sixt and the last is now to be opened 1 THis last Petition is rightly placed after all the rest and especially next after the first For first seeing wee doe heere also craue of our God those thinges which make for our saluation order requireth that after we haue in the former Petition begged the remission of our sinnes we should heere desire the strength of the Spirit whereby wee might bee daily enabled to stand against all temptations 2 For although our sinnes are forgiuen vs yet are wee neuer so cleared of them but the reliques of the flesh doe still remaine in vs whereby our aduersarie doeth driue vs vnto diuers sinnes Wherefore wee desire that the Lorde would not suffer vs to be ouercome by the Deuill and the lusts of our flesh which doe continuallie warre against vs. 3 Nowe because wee wrastle not with flesh and blood that is with those enemies which we are able to gainst and by our owne strength but against the powers of the Aire that is against Sathan himselfe who doth continuallie as a roaring Lyon lie in wait for vs and prouoke vs to sin this Petition is altogeather necessarie for vs that thereby wee may obtaine spirituall armour at Gods hands 4 This request consisteth of two partes the Petition it selfe and the declaration thereof The Petition is LEAD VS NOT INTO TEMPTATION the declaration of it is BVT DELIVER VS FROM EVIL 5 In these wordes LEAD VS NOT c. is shewed that neither the Deuill himselfe nor any other aduersarie can doe ought against vs but by the Lordes permisision and as farre as he will permit them 6 By the worde LEAD as also by many other that are found in the Scripture as to harden to deliuer vp into a reprobate sense c. is not ment a bare permission of God onely as some thinke but a permission joyned with the decree and ordinance of God who doth vse the woorke of Sathan and the concupiscence of men either for the punishing of sin with sin or for the chastisemēt of his children 7 Now the Lorde is said to lead those into temptation whom in his just judgement he giueth ouer vnto sathan or their own wils 8 Neither are wee for this cause to thinke that God is the Author of sinne for what so euer he willeth the same doth hee will justlie and holilie and his action euen in that temptation wherevnto men do yeeld is altogeather without sinne wheras the action of Sathan and those that obey him is both vnjust and altogeather sinfull It is without cause therefore that some doe gather out of this doctrin that we make God to be the author of sinne 9 Neither are we taught simplie to pray that we be not tempted at all but that wee bee not lead into temptation For it profiteth vs to bee sometimes tempted but we pray that wee be not ouercome of the temptation and so offend God 10 The word TEMPTATION or to TEMPT is of a double signification for sometimes it signifieth to sift or to trie and sometimes to lead vnto euill God therefore is saide one way to tempt and Sathan another Sathan that hee may destroy condemne and ouerthrow but God to the end that by trying his he may see what strength is in them not because God knoweth not what is man but partlie to teach his children to knowe themselues and partlie that he