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
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
comming to be hidden from men so also hee would haue the time of their death for the very same cause to be vnknowen vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable conjectures Defended by IOHN VALETONVS Albenatiensis Occitanus PRINCIPLES VPON THE ARTICLE OF THE BELIEFE CONCERNING THE FAITH IN THE HOLY GHOST XLIX 1 VVE doe in this Article confesse that the holy Ghost as being the third person in the Trinitie is to bee adored and worshipped by the same faith and inuocation whereby in the former Articles wee haue confessed that the Father and the Son beeing in order the first persons of the Trinitie ar distinctly to be acknowledged and worshipped 2 The holy Ghost in this place doth signifie that essentiall power who is essentially subsisting in the Father and the Son proceeding and distinguished equally from them both in regard of the manner of his being but in respect of his essence absolutely considered hee is GOD hauing that Deitie which is not deriued by propagation from an other Godhead but is one most single and of himselfe 3 Now seing the Father neither can be separated from his Co-aeternall and Co-essentiall wisedome neither co-essentiall power who is the holy Ghost can be seuered from that wisedome but doth depend of the Father and of his wisedome there is no question to bee made but that hee doth proceed from the Father and the Sonne as from one cause 4 Where the Sonne is saide to bee begotten of the Father and the holy Ghost affirmed to proceede from the Father and the Sonne it sheweth a difference between the wisdome that remaineth in the Deitie and the power that doth outwardlie shew it selfe by the effects 5 That which both the Schoole-men and also the ancientest Diuines amongest the Latines haue written concerning the holy Ghost as being a kinde of essentiall loue knitting the Father the Sonne togeather hath brought in to religion many intricate strange and dangerous questions 6 Although the works of the Trinitie which they call outward or externall are inseparable yet in the effecting of them there is a distinction to bee obserued not onely of the persons but also of the personall actions 7 The proper operation of the holie Ghost is to effect in deed in his time and manner those things which the father hath determined to dispose by his Sonne that is his aeternall wisedome and to execute by the power of them both that is by the holie Ghost 8 Yet are we not to thinke that the holie Ghost dooth worke anie thing with the Father and the Sonne as an instrumentall or a ministeriall cause but without anie inaequalitie and immediatlie in respect of them both worketh all things together with them 9 The power thereof did then shew it selfe when as the world was to be created of nothing and afterward in his prouidence whereby he hath vnto this day and euer shall as long as the world standeth preserue the same both by ordinary and extraordinarie meanes 10 The effect thereof furthermore is to woorke in the harts of men which is done manie wayes for some he maketh apt and readie to practise morall vertues not by chāging but by repressing their naturall corruption others by his especiall power hee doth make meete to vnderstand and bring to passe great matters all which doe properlie serue for the conseruation of mans societie although that the effects of these guiftes are otherwhiles also behoofull vnto the Church 11 Sometimes also he goeth farther in bestowing vpon some the knowledge of his heauenlie truth with other supernaturall guifts as of Prophesie and healing to be brief he doth after a sort sometimes enlighten not the vnderstanding onlie but euen the will of some who yet are so in the Church as it will one day appeare that they were neuer true members thereof 12 Now his sauing power doth onelie manifest it selfe both in the congregation of his elect and also in euerye particular member of his mysticall bodie whence it commeth to passe that the Church alone is holie and the beleeuers onlie properlie called Saints 13 Hee dooth therefore in part bestowe the very same guifts vpon his elect whereof some of the reprobates are partakers but adioyning thereunto the grace of a good conscience and of perseuerance So the holie Prophetes and Apostles in times past haue left vnto vs by the inspiration of the holie Ghost the scriptures contained in the bookes of the olde and new Testament After this manner also manie haue beene indued with the guift of woorking miracles and all faithfull Pastors and Teachers haue bene in all ages bestowed vpon the Church and indued with necessarie guifts 14 Now the guifts whereby the holy Ghost doth properlie distinguish the church from the world are those vnrepentant guifts which hee bestoweth onlie vpon his elect namelie the effectuall enlightning of their minde and the guift of perseuerance the effect whereof is true faith applying Christ with all his benefites vnto the saluation of euerie one that beleeueth seuerallie whereunto is vnseparablie joined sanctification whereby wee are drawne sincearlie to loue God and our neighbour 15 That worke which was the most excellēt of al other namelie both the creation of the fleshe of Christ in the wombe of the Virgine and also his most perfect sanctification whereby his humanitie was annointed with all kinde of gifts that were meet to performe the office of the Mediatour proceeded from the same power Wee detest therefore all those who denie that the holie Ghost is to bee worshipped by one and the selfe same faith and inuocation with the Father and the Sonne those who hold that hee proceedeth onlie from the Father together with such as denie him to be coaeternall and coessentiall with the Father as the Macedonians the Arrians those who distinguish him from the Father onlie in name and not in person as the Sabellians those also who affirme him to bee but some created motion and power to be breif we detest al those that do anie wise withstand either the true coessentiall and coaeternal Deitie of the holie Ghost or his proceeding from the Father and the Sonne Defended by IOHN NISSOLIVS Semenensis Occitanus PRINCIPLES VPPON THE ARTICLE I BELEEVE THAT THERE IS A HOLY CATHOLICK CHVRCH L. 1 OMitting in this place the questiō whether there be a Church or no as an vnnecessarie point we will rather see what the Church is 2 The word CHVRCH taken from the common custome of publick affaires where the people beeing called by the voice of a cryer did meet together began euen from the verie time of the Apostles the name of Sinagogues being left vnto the Iewish conuentions to be applied vnto their meetings who embracing the voice of the Gospell were wont to haue publick assemblies for the vse of Religion 3 Now the thing it self signified by this word is drawn farther that is to expresse the companie of those who being raised vp from the
seemed indeed to haue beene done vpon some colour of reason but it had a most ill issue and wee affirme that this is it that IOHN in the Reuelation doth meane by the image of the Beast 4 For hence it came to passe the aequality of the Churches beeing taken away and the order of Priorship beeing vnder the colour of auoiding schisme transformed into superioritie that in steede of the Apostolicall and the truly diuine gouernment of the church by the Eldership the humaine order of Bishoppes was by little and little brought in and from thence presentlie sprang that horrible Antichristian tyrannie the chief head whereof nowe for these manie yeares hath beene that counterfait Romaine Bishop 5 Yet of this order as long as the Lord raised vp those who did so vse this office of Bishop invēted by man as they did maintaine and set forward Gods Church there was some vse as whereby in some sort the puritye of Christian doctrine hath bene maintained 6 It was apointed to the ouerthrow of the endeuours of Sathan and his ministers not by man but by God both before the comming of Christ and in the time of the Apostles that there should bee held certaine Assemblies of the godlie both for the preseruation and reformation of Religion and also for the appeasing of controuersies risen in the Church the which meetings are called in the storie of the Christian Church by the name of Synods and Councels 7 But when as these euils did not alwaies infect the whole bodie of the Churche but did rather spring from particuler members It was not without great cause obserued in the ancient Church that certain Prouinciall assemblies should be helde at appointed times wherin the controuersies if any had risen in the prouince wer determined according to the worde of God and the outward order of the Church so appointed as was thought expedient 8 As often as the harme grew farther there is no dout but the godly the religious Pastors of churches though dwelling in diuers Prouinces did yet conferre togeather without any ambition concerning the remedies thereof as it apeareth out of the stories of the Councels and the writings of the ancient Fathers that were before the councell of Nice the aeternal God verie mightily blessing their zeal before euer the ambition of Bishoppes seas was knowen in the Church 9 But as Christian Religion after that the Romaine Empire submitted it self vnto Christ vnder CONSTANTINE the great began greatly to florishe all outward persecution being ended So Sathan on the other side began after a marueilous sort openly to set vp the Mystery of iniquity which before hand secretly had taken some growth 10 Hervpon that authority of the Seas ouer their brethren and fellowe-Ministers was established in that first councell of Nice which otherwise was a Christian assemblie and one of the most famous since that time the which authoritie could bee afterward restrained by the force of no Canons and decrees but that it brake vnto that horrible tyrannie which wasted and at this day dooth deuour the whole Church 11 There were notwithstanding the Lorde rightlie vsing this euill vnto the preseruation of his Church in these times Councels gathered and ended vnto many good purposes by the authority of godlie Romaine Emperours against those haeresies which inuaded the vniuersall body of the Church and they are therfore called general councels because the Emperours of Rome did then gouerne the most part of the world 12 Now it is manifest that these councels were graunted by the Emperours vpon the entreatie and requeste of godlie Bishops whereas otherwise the haeretickes and factious heades would not haue yealded vnto the Ecclesiasticall censures and judgements of the godly Pastors and Elders had it not beene for the authoritie of the Emperours especiallie seeing manie Churches woulde receaue those that were cast out by their Pastors as the whole auncient storie doth testifie 13 It is also manifest that the Bishops themselues or such as was sent by them to supplie their roomes satte as the Iudges in these councels and meetings for the Episcopall degree of superioritie which was euen then a great staine vnto the Church of God was euen at that time crept thereinto 14 Yet in these meetings either the Romaine Emperour himself or some noble men sent with commission by him in his stead were present but not as beeing to judge or to giue the definitiue sentence but as beeing to moderate the behauiours of the Bishops themselues which yet sometimes they could by no meanes bring to passe as yet appeareth in that sacrilegious synod of EPHESVS otherwhiles though with great labour they did in some sort effect 15 In these Synods were heard and admitted euen lay-men as they call them that no man should be condemned before his cause were heard Now the whole controuersie concerning Christian Religion was first of al properly defined out of the written word of God Next and in the second place were brought the auncient Christian Fathers yet so as of them selues they were not beleeued but receiued so far as they agreed to the word of God To conclude the determination of the Synods being sent vnto the Christian Emperours were established by their vnviolable constitutions 16 In these Synodes were determined both the waightier controuersies risen among the Bishoppes themselues togeather with their elections and depositions and also the rules concerning the generall gouernement of the Church which the Greekes call Canons were enacted 17 Hence it appeareth what place those Councels are to haue which are called by the authoritie of the counterfeit Romaine Bishop and concluded by the suffrages and voyce of his own vassals both to the establishing of his tyranie and also to the ouerthrow of all godlines and whatsoeuer good order hath bene confirmed by the approoued ancient Canons 18 Now that the Romain Empire is seuered into parts and the gouernment of Christendome deuided into diuers kingdomes and estates If any man should demand what way we think meet for the gathering of Synods we answer after this sort 19 First in those Churches who haue Christian Magistrats care is to be had after the truth of Religion and the right gouernement of the Church be established that they haue setled ordinary meetinges according to the conuenient distribution that they haue made of their Churches to the ende that the controuersies either alreadie risen or beeing likelie to arise maye bee appeased and preuented and the progresse of the Churches of euery Prouince may be looked vnto vnto which worke the authoritye of the Christian Magistrates is also to be vsed 20 But where the Magistrates doe not professe true religion we see not to what end the appointing of Synodes either ordinarie or extraordinarie should depend vppon their authoritie In such a case then the Pastors are wisely to fore-see that the Church of God be gouerned notwithstanding all the impediments of the aduersaries 21 Now what hope there can be of a generall Counsel
vnto vs into ours seeing the Apostle saith that they did eate the same spirituall meat 12 It appeareth that their outward matter and forme was diuers from the Sacraments of the new Testament by the verie signes rites and manner of administration 13 That they differed in nomber it is out of controuersie for we according vnto the institution of Christ doe acknowledge onelie two Baptisme and the holie Supper they had more as Circumcision the Paschall lamb the Sacrifices and oblations Wee doe therefore condemne the Manichaees who taught that the things signified vnder the olde law were changed together with the signes Defended by DANIEL DOOLEGIANVS a low country-man PRINCIPLES TOVCHING THE NOMBER OF THE SACRAMENTS OF THE NEVV TESTAMENT LVII WE HAVE DEALT TOVCHING SACRAments in generall and the difference of the Sacraments of the olde and new Testament wee will nowe omitting the olde which were abolished by the comming of Christ deale with the new 1 THe Sacraments of the new Testament are those which Christ hath instituted in his Church to continue vntill his second comming 2 Of this sort there are onelie two Baptisme and the Supper of the Lord by the former we are receaued into by the latter nourished and sustained in the Church Confirmation Repentance extreame vnction order and mariage which the Papists account among the Sacraments are none in deed 3 For the true definition of a Sacrament cannot agree vnto them Now that definition which they bring that a Sacrament is a visible signe of an inuisible thing reacheth a great deale toe farre and is not proper vnto this discourse 4 Therfore although the Fathers in the verie puritie of the auncient Church did vse the worde Sacrament in a verie large signification yet did they not acknowledge any more Sacraments of grace then these two so far were they from admitting the other fiue into the nomber of Sacraments 5 For these doe want in deede that forme whereby the Sacraments are that which they are that is the worde of God or the institution of Christ whose office alone it is to ordaine Sacramentes comprehended in his word 6 And none of them doe testifie the vnion that the Saints haue betweene themselues vnder Iesus Christ their head 7 We do not denie but there were some vse of them in the auncient and purer Church but we affirme it to bee a far other than that which is now in Poperie 8 The Papists make Confirmation to be the next Sacrament vnto Baptisme and they say that it is that wherby the children of Christians that are come to age after they are annointed in the fore-head with oile and haue receaued a blow or a pat of the Bishop doe forsooth receaue the holie Ghost though they make no confession at all of their Faith 9 But the Fathers made that to be Confirmation wherby those that were baptised when they were infants beeing after instructed in the Christian Religion were by laiyng on of hands and solemne prayers after they had made publick confession of their faith commended vnto God and the church 10 But it was not a Sacrament for it wanted a proper visible signe which is one necessarie part of the matter of a Sacrament 11 True Repentaunce wee admitte in the Church as beeing altogether necessarie vnto the saluation of all beleeuers that are come to age although it hath not alwaies satisfaction before the Church joyned with it 12 Now the Papists call that Repentaunce when as a man being touched with a perfect contrition for his sinns doth confesse them by making a full reckoning of them in the eares of the sacrificing masse-priest by whome after he hath receaued absolution he is enjoined to make suche a satisfaction as receauing force from the merits of Christ doth satisfie Gods justice 13 And seeing furthermore it hath no visible signe it can not be a Sacrament 14 They make extreame vnction to be a fift Sacrament whereby some person beeing at the point of death is by the sacrificing Masse-priest annointed with oile that the paines of Purgatory may be remitted vnto him 15 In the time of the Apostles when as the guiftes of miracles remained as yet those who were sick were wont to call the Elders of the Church by whome they were annointed and so did oftentimes recouer their health 16 But miracles beeing ceased vnction also hath ceased and therefore is no Sacrament for the Sacraments of the new Testament are to continue vnto the comming of Christ 17 Orders amongst the Papists are rites and Ceremonies partlye inuented by them and partlie fetched from the Fathers whereby they consecrate their Ecclesiasticall Ministers 18 It is out of controuersie that in the Church of God who is the authour of order all thinges ought to bee done in order yet cannot this order bee anie wise a Sacrament of the Church seeing it neither hath anie promise of grace annexed vnto it nor doth belong vnto all the faithfull 19 Mariage being the seauenth Sacrament of the Papists is out of question the holie ordinaunce of God appointed for the propagation and conseruation of mankinde yet do we not acknowledge it to be a Sacrament 20 First it hath no promise of saluation nor any corporall matter which might bee a signe of the grace of saluation ordained by God 21 Secondlie it is not common vnto all the elect for it is not needfull that all those who will bee accounted of the visible Church should be maried yea the Papisticall cleargie doe reject the same as a filthie and prophane thing 22 Thridlie it is not proper vnto the Church of Christ vnder the new Testament for it was preciselie instituted at the verie beginning of the world and it is common vnto all men euen the verie heathen which could not bee if it were a Sacrament Defended by DANIEL CRAMERIVS Occitanus PRINCIPLES TOVCHING BAPTISME BEING THE FIRST SACRAMENT OF THE NEVV TESTAMENT LVIII HAVING IN THE FORMER PRINCIPLES set down the nomber of the true Sacraments of the new Testament we now come to handle the first of them namelie Baptisme where we will deale with the causes and effectes thereof referring other things that belong vnto this argument vnto the next disputation 1 BAPTISME beeing a Sacrament of the newe couenant testifying that Christ is come came in the place of Circumcision which vnder the old Testament did prefigure Christ to be manifested 2 Both of them are the same in deede yet differing in signes 3 The same is to bee saide of all types both singulare and extraordinarie of which sort was the passage through the sea vnder the cloud and also legall and ordinarie of which sort were sprincklings and diuerse washings ordayned vnder the olde Testament 4 By Baptisme beeing one of the two Sacramentes of the new Testament we vnderstand in this treatise that holie and mysticall action which is proper vnto the Christian Church and ordained for those ends wherof we will speak anone 5 The matter of Baptisme are the signes the things
the word committed vnto them and sometimes they do declare dictinct and peculiar functions in which sense we take them in the treatise following 7 Of these fiue the three first were temporarie hauing also euery one of them a distinct Ministerie and they were peculiarlie called Apostles Euangelistes and Prophets as being appointed for the planting of the Church throughout the worlde by the publishing of the newe couenant The other two callinges were perpetuallie to remaine vnto the last comming of Christ 8 The chiefe and most excellent of all these were the twelue Apostles vnto whose number PAVLE was afterward called as it were the embassadors of God who were elected and admitted neither of men neither by men but of Christ immediatlie that all of them being of equall authoritie amongst themselues should become the Maister-workman of the building whereabout they were to be imployed beeing strictlie tied vnto no certaine congregation 9 They therefore as they were lead by the inspiration of the holie Ghost or by some peculiar commaundement of God traueling thorow many countries preached the grace of Christ euerie where vnto all men the which they both confirmed with miracles and sealed by the administration of the Sacraments They also committed the churches which they had planted to be gouerned by their Pastors and Doctors as time and place would permit this office being faithfullie performed by them and they being called out of this life the Apostolicall calling also ceased 10 Hence it appeareth how vaine and detestable in all godlie eares is that voice of the Romishe Prelate who is not affraid to professe himselfe an Apostle by vertue of his tyrannicall succession and is not ashamed vnder the fayned pretence of PETERS Primacie to call himselfe chief or Prince of the Apostles amongst whome there was none either greater or lesser then other and euen the heade of the whole Church 11 It is out of controuersie that all those were called Prophetes who by the inspiration of Gods Spirit forsawe and fore-told things to come whose calling before the comming of Christ was when the Priests grew negligent to direct the faith of the Saints vnto the promised saluation and also both to raise vp the godlie to beat down the disobedient by their diuine reuelations So also at the beginning of the preaching of the Gospell they were called Prophets who were indued with a peculiar gift of reuelation or diuine wisdome wherwith God would at that time adorne his Church of this sort was AGABVS the foure daughters of PHILIP the Euangelist mentioned in the Acts of the Apostles and others vndoubtedlie not a few 12 Sometimes notwithstanding the woorde PROPHET and Prophesying in the Scriptures are taken in a manifold sense and signifie all those in generall who execute the function of the Pastor For in this sense the Apostle saith He that prophesieth aedifieth the Church exhorteth comforteth reproueth the contrarie doctrine 13 Vnder the name EVANGELISTS are vnderstood those whome the Apostles vsed as their companions and fellow labourers because they themselues were not sufficientlie able to performe euerie work in all the Churches of this sort was TIMOTHIE and TITVS SILVANVS and others 14 Now their office was to performe the worke begun or otherwise committed vnto them by the Apostles as it is manifest especiallie out of the Epistles of PAVLE to TIMOTHY and TITVS whose calling was also temporarie Those foure in like sort are called Euangelists in a more strict signification whose seruice the Lord vsed for the writing of the storie of the Gospell and describing the beginning of the Christian Church 15 There remaine two callings belonging to the Ministerie of the word to wit Pastors and Doctors who are distinguished from the former in a three-fold respect first in that they are not immediatlie but haue bene euer since the time of the Apostles ordained by the ministery of men according vnto that forme whereof wee shall speake Secondlie in that they are tied vnto a certain congregation lastlie because the Lord hath ordained both these functions to be perpetuall in the Church 16 The proper the peculiar function of the Doctor is to teach the doctrine of true Religion by the faithfull interpreting of the Scriptures to defend the same against the gainsayers and to gouerne the Ecclesiasticall schooles 17 Nowe the Ministerie of Pastors as of the Priest in times past consisteth in three points First not onlie in the simple laying open of the propheticall and appostolicall doctrine which wee sayd to bee the office of the Doctors but also both in the priuate and publick aplication therof by sinceare and diligent teaching reproouing correcting and instructing Next in the administration of the Sacraments which are come in place of the legall rites brieflie in conceauing publick prayers which is not the lest part of the Ecclesiasticall ministerie 18 The administration of the worde also is committed vnto the Elders peculiarlie soe called whome Paul doeth especially expresse by the name of gouerners but not simply to that end for the which it is committed vnto the Pastors and doctors For they doe not administer the worde either publicklie vnto the whole congregation or priuatlie vnto some but haue authoritie to administer the ecclesiasticall censures together with the Pastors by reprouing rebuking and binding if necessitie so require those who by due tryal are found to walk inordinatly in the Church being such as cannot be otherwise amended which is don not that sinners should perish but contrariwise that being humbled at least by shame they may returne into the right way 19 These together with the Pastors though distinguished by their function as wee said are some times called by a generall and common name of Bishoppes overseers rulers and that in respect of the flocke which they are to rule and gouerne 20 DEACONS peculiarlie so called are those who haue the charge both of the receauing and also of the orderlie distribution of the almes and the administration of the rest of the Church-goods and the applying of them to the necessitie of the poore other holie vses amongst which number in times past were reckoned the companie of widdowes beeing appointed especiallie for the manifold necessities of the poore 21 Nowe it is vnlawfull for anie man to intermeddle with these holie functions except he be rightlie called a lawfull calling is that whereby according to the order instituted by Christ anie man of whose life and doctrine there hath bene a diligent and a precise examination had is by the Church whereunto he is appointed the name of God beeing in all singlenesse and sinceritie called vpon chosen as it were by the voice of the holie Ghost speaking in the mouth of the Church 22 In these kindes of elections whether they be done at once in the same tenour time and place which vse being at the first in a holie sort practised in the Church was afterwarde made dangerous by couetousnesse and ambition or in diuers actions times and places it
is meet as it hath bene the continuall practise of all well ordered churches that first the Pastors Doctors and Elders shuld haue the chief dealing as being those who both haue the ouersight of the flocke and are likelie to bee of sounder judgement in discerning the doctrine Next vnto them the chief and especiall men both in godlinesse and authoritie as the Magistrate if hee be a Christian are to haue place Lastlie the consent of the people is to be had in such sort as no man is to bee admitted vnto anie Ecclesiasticall function but by the knowledge and consent of the whole Church 23 Election being lawfullie finished published and ratified imposition of hands or ordination that is the placing of a man as it were in the possession of the holie ministerie is to be done of Pastors in name of the whole Eldership 24 The Lord hath ordained these callings to continue in his church to the end of the world neither indeed hath the church or euer shall altogether want the ministerie of the word seeing faith is by hearing Yet we see the sinns of men enforcing the Lord thereunto and his just iudgement which beginneth at his owne house requiring the same that it hath often come to passe as it was expreslie foretolde by the Spirit of God that the publick ministery was for the most part not in the handes of carefull Sheepheards but of the most forlorne spoilers and wasters of the Church Antichrist him selfe also sitting in the very Temple of God 25 Nowe when this hath come to passe the Lord in mercie towards his Church hath bene accustomed either extraordinarilie as he did to the Prophets in times past without anie consideration of that election whereof wee haue now spoken or ordinarilie out of their nomber who lurked amongst those robbers to endue with his Spirit wonderfull power whome hee thought good to chuse for the building vp of his decaied house whose vocation appeareth by their fruits that is both by the truth of their doctrine drawn out of the pure word of God and also by the example of their true Christian life 26 So it commeth to passe that the vocation of these men which at the first was extraordinarie is after that the right order is restored by them become lawfull and ordinarie and they are farre vnlike vnto them who neglecting the right order that is in force are drawne either by ambition couetousnesse or some other affection to inuade the functions of the ministerie of whome the Lord saith They ran but I sent them not Defended by ABRAHAM HENRIE a Normane PRINCIPLES TOVCHING THE FALSE MINISTERIE OF THE GOSPELL LXXIIII 1 HAuing set downe the true lawfull Ministery of the Gospell which the Sonne of God ordained and by his Spirit deuided into their seuerall functions It nowe remaineth that wee adjoyne the false ministerie of the same to the ende that contraries beeing laide one against an other may be better manifested 2 In the true Ministerie of the Gospell there are three things which distinguish the same from the false The one that the authority of the callings proceed from the Sonne of God as being ordained either immediatlie by himselfe or mediatlie by his Apostles The other is that the calling be lawfull that is such a calling as is squared according to the prescript lawes of the doctrine and Discipline of the Apostles The third is the prescript administration of the holy callings Now all these things wee aduouch to haue bene by a litle and a little vtterlie ouerthrowen by the Papisticall tyrannie which with the Apostle wee may justly call the mysterie of iniquitie 3 And first wee affirme that the callings of the Popish Cleargy which they expresse by that proud title of Hierarchie are in part altogether false that is such as haue at the first bene inuented by man and afterward became meerly diuelish and in part counterfeit that is such as onelie retained the names of true callings which they abollished in deed 4 These functions following we hold to be altogether false destitute of all true foundation namely the Primacy of the Bishop of Rome ouer al Churches the Cardinalship Patriarkship Archiepiscopalship briefly that whole Episcopall degree of Lord-Bishops ouer their fellowe-Elders 5 As to the vsurped power of the Bishop of Rome ouer others yea ouer al Churches the same by two manifest reasons amongst the rest is conuinced not to be Apostolicall and therefore to haue no warrant in Gods word The one because the Apostles were of equal authority power amongst themselues as it appeareth by the commaundement of Christ who sent them also by the record of the things which were done by them The other because that the Apostolicall function beeing appointed for the laying of the foundation of the christian Catholike church now that the same is laid and the Apostles called into heauen is ceased here vpon earth in respect of their personal ministerie and in respect of the building vppon the foundation which they laid the doctrine deliuered by them preserued from aboue and which is to continue to the worldes end is so sufficient that there is no need of any successor of the Apostolical authority eyther from the planting of new Churches or for the restoring of those that are already planted 6 Cardinals as it appeareth out of the story of FABIAN SILVESTER thogh corrupt stories were at the first no other then the seauē Deacōs of the church of Rome hauing their names from seauen quarters of the citty which also they called cardines wherūto they were allotted therfore called cardinals is as it were quarters and thus doth their borrowed coūtefeit stile yet testifie He furthermore seemeth in the writings of Gregory to be named a Cardinal who is called a Pastor or Curat neither is any mention of those that are now in the subscriptiō of the anciēt Coūcels in so much that they are and ought to bee justly accounted the most ougly brood of Sathan begottē by him in these latter times for the defence of that strumpet 7 As touching the distinctions of Bishoppes into Patriarks Primates Metropolitans and Archbishops al these beeing the same at the first that whole woorke was ◅s institution and not Gods ordinance as euen IEROM himselfe testifieth in expresse words 8 Nowe all these at the first were names of order distinction and not of anie superioritie or power when any Ecclesiastical controuersie did arise or any Pastors were to be chosen both Synods might be orderlie gathered together Synodall decrees put in execution also that elections might be done by the aduise of the neighbour churches and ratified in a comelie manner without confusion 9 This distinction of Churches belonging vnto order and not vnto anie preheminence of degree allowed by custome confirmed by the Fathers in the councel of Nice is not of it selfe to bee reprehended but yet the miserable issue of it manifested at the length that in two respectes
the Priest being to make merrie therwith alone brieflie to carie about the basen wherein they doe receaue the money that is offered by the poore miserable sheep to bee deuided onelie amongst the wolues themselues And who I pray you do exercise this Ministerie euen they who though they bee sacrificing Masse-priestes themselues doe yet for the names sake play the part of a Deacon and Sub-deacon in this Comedie But what is become in the meane time of the goods of the Church belonging vnto the poore Surelie this whole praie excepting Hospitals which Cities and Townes are bound to maintaine vpon their owne charges beeing shared and torne in peeces amongst the wolues themselues is publicklie without all shame bestowed vpon the maintenāce of dogs and horses of whoores and baudes vpon dycing and carding and all kinde of luxuriousnesse vnlesse it bee that couetousnes dooth deuoure vp some portion of it or that it be spent vpon the maintenance of Ciuil dissentions amongst themselues or vpon the persecuting of the godlie There is therefore no office of the Deacon according to Gods ordinaunce in the false counterfait Church of of Rome no Deacon but onelie in name vnlesse wee had rather call al these forlorne wretches by the name of Deacons than of sacrilegious persons as they are in deede 13 As to the inferiour orders as they cal them they are not so much to bee counted Ecclesiasticall functions whereof we haue alreadie spoken as certaine exercises wherby the young mē excepting onlie the Exorcists that were consecrated vnto the church were in times past made meet a proof being had of their godlines and religion to the execution of the ministerial functions wherof we haue spoken 14 The office of the Ostiaries or doore-keepers was to attēd vpō the Church-dore least that any Catechist or any who making their repentance stood in the Church-porch should rashly intrude themselues vnto the holy assembly or Supper Now the Readers office was standing at the desk to read some part of the word vnto the people while they staied for the Sermon The Acolythes did attend vppon the Pastors and vpon the Bishop not onelie for honours sake but also for the performance of diuers other seruices if it were needfull and euen to the end that the Pastours should doe nothing as neere as could bee without witnesses brieflie that by this their dailie attendance and hearing the young men might be made meet for the holy functions As touching Exorcists the Christian Church vsed them as long as the guift of miracles continued to the healing of those that were possessed and distracted or at least wise for the commending of them to God by certaine peculiar prayers But seeing the guift of miracles is now ceased to what purpose should wee haue Exorcists 15 Now because it was ordained by the ancient Cannons that no man should be rashlie admitted vnto the ecclesiasticall functions who had not first approued his godlines and diligence vnto the Church in these small offices therefore do our good Romanists of that false and apostaticall Romish Church before they admit anie vnto the highest orders as they call them which are most disordered ordaine with most foolish and ridiculous ceremonies their Clarks hauing paid their fees euen in the one the selfe same week to be Dore-keepers Readers Acolythes and Exorcists and within a short while after they presentlie if they pay for it will admit them vnto their higher orders Now in their churches they haue neither ostiary nor reader and as for Acolythes they do not so much as know them by name Touching exorcism it is partly ridiculously performed in Baptisme by all Curates or Priestes that are their substitutes as though that al the children of the christians were borne possessed with Deuils and partly vsed in a wonderous jugling and deceitfull sort by some who are indued forsooth with a peculiar kind of power ouer euil Spirits as in times past when as the gifts of miracles was in force and that sometimes as it hath bene seene when they haue suborned those who faigned them selues possessed with Deuils though also they haue sometimes performed it in deed by reason that the Deuill did not refuse to depart out of the bodies of men as ouer-come by signing of the Crosse or sprinckling of holie water and invocation of the dead that thereby deceiuing many a miserable soule hee might confirme them in their superstitious worship Wherefore in Poperie there is neither Ostiarie Reader Acolyth or Exorcist saue in mockerie and in name onely 16 Wherefore also there is in that Babilon no holie order or Ministerie in deed no lawfull calling and therefore no true Apostolicall succession but a meere vsurpation of the holie Ministerie Whence it is necessarilie gathered that seeing the sacred Ministerie is a true and an essentiall marke of the true and Catholicke Churche that there hath bene and that as yet in some sort there dooth remaine a true Church held captiue in Babilon which the Lord some few yeares since began to bring out of the said captiuitie and it necessarilie followeth that the said Babilon neither was at any time nor euer shal be the Church of God Defended by DANIEL CHAMPHORANVS of Piedmont PRINCIPLES TOVCHING THE POWER AND AVTHORITY OF THE CHVRCH LXXVI HAVING DONE WITH THE ECCLESIAsticall functions it remaineth that wee nowe shewe what and how great the power and authoritie thereof is to be accounted 1 BVt before we come vnto the particuler handling hereof there are two things especially to be considered the one that this whole power is spirituall that is directlie belonging vnto the conscience and therefore that is seuered from the power and authoritie of the Magistrate by the substauntiall forme and proper ende thereof The other that it is not a soueraigne authoritie neither consisting in their will vnto whome it is committed but onelie an Administratorie poweer contained within certaine boundes and lawes prescribed by GOD the onelie Lorde and Lawe-giuer of his Churche vppon whome alone also and not vppon men the force and efficacie therereof dooth depend That whole Lordlie power therefore which both the Bishoppe of Rome and the rest of the false Bishops haue attributed vnto them selues togeather with the temporall Gouernement also which they haue wreasted and which is more intollerable the rule which they haue vsurped ouer the consciences of men is not a power ordained by God but a tyrannie inuented by Sathan and his instruments for the disturbing of mans societie and the ouerthrowe of the true power of the Church 2 This true power of the Church is partlie ordayned against Sathan and the rest of the enemies of our saluation namelie sinne the world and death which are subject vnto him and it dooth partlie belong vnto that order and degree which the Lord hath appointed for the gouernment of his owne house that is his Church here vppon earth 3 The former of these two is common to the whole Churche whereby it commeth to passe that the
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