we are by little and little to climbe higher higher vnto the full assurance of our free aeternall Praedestination in Christ which is joyned with continuall praier hearing of Gods word and perseuerance in well doing 16 Now all those whome it pleaseth the same GOD who is debter vnto no man in justice to leaue in their own corruption either altogeather not called or called but without the opening of the heart and worthelie to deliuer vp vnto Sathan and their owne concupiscence being such also as wilfully and willinglie harden themselues will hee one day according vnto his aeternall Praedestination adjudge togeather with Sathan vnto aeternall punishments laying open in their iust destruction the glorie of his great and most iust hatred against euill 17 The manifesting of this decree of Reprobation is to be left vnto God vnlesse it be apparant in any that they haue sinned against the holie Ghost as in times past it was with IVLIAN the Apostata The cause why wee are not to determine of Rebrobation from the effects of Sathan and our corruption that sinne against the holie Ghost onelie excepted as wee are to gather our Election from the working of the holie Spirite in vs is this Euen because it hath pleased our mercifull GOD to shew that some yea of the greatest sinners at their very last gasp were of the number of his elect by bestowing forgiuenes of sins vpon them by his extraordinary fauour as it fell out with the theefe that hung vpon the Crosse 18 Those therefore who holde on the waye of destruction are so to bee tolde of their dutie as leauing vnto God the secrets of his judgements we are not to dispaire of anie mans saluation For it is a true consequence indeed to say I beleeue as it appeareth by the effects therfore I am elected and appointed vnto saluation But it is no necessarie consequent to say I do not beleeue and I tread the path of destruction therefore I am a reprobate and appointed to damnation For he that beleeueth not to day may bee endued with faith to morrow But thus rather we are to make a true conclusion I do neither beleeue the Gospell nor labour to beleeue but continue in the way of destruction Wherefore except I betake mee vnto an other course I shall perish And therfore I wil enter vnto an other way which God laieth before mee And these are the cogitations which all pastors are bound by duty with great care to lay before their wandring sheepe 19 God therfore in appointing some of free-gift vnto saluation and others vnto just condemnation is neither author of sinne nor respecter of persons but thereby sheweth himself to be the true God in deed Defended by RAPHAEL EGLINE of Tigurine PRINCIPLES CONCERNING THE CREATION OF ALL THINGS AND THEIR DIVISION XII WE HAVE DONE WITH GODS PROVIdence and Praedestination nowe wee are to entreat of the works of God wherby he doth as it were make him selfe visible vnto vs that is concerning the creation of all things and their distinction 1 CReatiō is the external work of God fore-known and decreed by him of his vnspeakeable goodnes from aeternitie whereby vnto the glorie of his Name he did create of nothing all things that are without him that is all things that haue a substance different from his essence 2 The alone soueraigne cause therefore of the world and all things that haue being therein is God who made all things not after the manner of men but without all labour and also without the worke help and seruice of anie other but by his word alone that is by his Sonne through the power of the holie Ghost For the workes of the Trinitie are vnseparable 3 Neither did he frame all those things of anie fore-being stuffe or matter but euen of nothing that is from that which was not by his word alone he gaue being vnto all things that are Those Philosophers therefore doe erre who held that the world was aeternall and those also who deemed it to haue bene made and formed of moates by chance together with these who taught this visible worlde to haue bene framed by some other then by God In which error was CERINTHVS CARPOCRATES the ARCHONTIANES and others who attributed the work of the creation only vnto certain vertues and powers 4 The chiefe end of the creation is that there should be some who should enjoy the louing kindnes of God in the true tast thereof and glorifie his Majestie for euer To this end were Angels and men created A secundary end of the creation is that all other creatures shoulde together set foorth the glorie of God and serue to the vse of man 5 Now although by the order of nature from one as far as it is one there can proceed but one and that God of all other things is most single and but one yet the infinite varietie of things proceedeth from the same wisedome of God from whence their creation and gouernement doth depend For he worketh not according to the course of nature but doth whatsoeuer he will aboue all nature most freelie and voluntarilie Yet in that inaequalitie of things there appeareth greatest aequalitie yea the diuersitie of things appeere to be but one in respect that whatsoeuer hee hath created are referred vnto that generall kind of the beeing of things which is but one 6 The essentiall diuision of things is from their matter and their forme in which respect some things are visible as all simple mixt bodies either without life and breath or enjoying both Some also are inuisible as Angels the soules of men whose effectes are manifest though both their Materiall and Formall causes as also other circumstances of the time and place wherein they were created be obscure and in some sort vnknowen vnto vs. 7 Now all these things which God created could not but be good seing he himselfe is most good for they were created of him exceedinglie good and most pure without all corruption hauing nothing in them which did not declare the omnipotencie and the exceeding goodnes of the Creator In this originall integritie men and euill Angels might haue still continued if they had woulde and men might haue conuayed the same vnto their posteritie In stead whereof God for the sinne of man did curse the inferiour Creatures which he had created for mans sake 8 As concerning Euill it is not anie thing created or hauing beeing but onelie signifieth the meere absence of the good that ought to be present neither is it in the subjects as an accident but as Priuation opposite vnto good rather expelling the same then hauing beeing in it selfe 9 And although it doth marre that which otherwise is good in it selfe yet is it by accident the cause of good That the degrees of thinges created may appeare which haue their state according as they haue the greater or lesse good in them So vnto the good of all things in generall Euill seemed to bee in some
same both in regard of the signes also of the things signified 15 The most meete place for Baptisme to bee administred is that where the worde is preached and the most meete time is the time of the preaching euen for this cause if their were no more that publicke praiers which are of great force in this action may bee joyned with the administration of the Sacraments 16 Yet may particular Churches appoint the time and the place as circumstances shall require 17 The vse of witnesses called God-Fathers is neither absolutelie necessarie nor yet to bee cleane rejected but such witnesses onelie are to be chosen as both knowe and are also likelie to performe what they promise concerning the holie bringing vp of the infants Defended by IAMES ROVLAND a Low-countrey man PRINCIPLES CONCERNING THE LORDS SVPPER LX. 1 THe other perpetuall Sacrament of the whole Christian Church is the Supper of the Lord figured by diuers types vnder the olde couenaunt 2 For it was meet the Mediatour being now come the couenaunt beeing nowe last renewed by him that the olde seales of the couenaunt should be changed into such as might agree to the time both of the ordaining of them and also of their last renuing and so might euen declare that the Mediatour was come both by water and by blood 3 Nowe the Supper is that last Sacrament of the newe Testament or that publick action of the Christian church wherein as the bread being broken is giuen to be eaten and the wine powred out giuen to be drunk after the corporall manner so the bodie of Christ beeing deliuered to death and his blood being shed to seale vp those that are in league with God is giuen vnto the faithful that can examine themselues and are spirituallie receaued of them by faith for those endes which wee will presentlie set down 4 The authour both of the thinges deliuered and of the action is Christ onelie who as far as this Testament is called the new is the onlie testator but in respect that it hath regard vnto the couenaunt that joineth others therin the authour thereof is he who is the authour of the couenaunt The Church is the partie vnto whome the promise is made and therefore the Church is not to take vppon it the authoritie to confirme this couenaunt 5 The matter of the Supper are the signes and the things signified Vnder the name of signes are comprehended not onlie the substantiall things themselues namlie the bread and the wine but also the rites and the whole action as farre as it is Sacramentall namelie the breaking of the bread the powring out of the wine the delyuering and receauing of both whereunto is joined the nourishment of the bodie arising of the receauing of it 6 Touching the bread whether it should bee leauened or vnleauened touching the wine whether it shoulde bee pure or mixed with water and if wine bee wanting whether it be lawfull to vse some other drinke we thinke them matters about which no great contentions are to be raised so that if necessitie so require that which is the speciall thing be retained namelie meat and drinke meete for nourishment and answerable vnto the proportion of the signes and the things signified 7 The administration of the signes because they are present vnto our outward senses hath Christ committed vnto the Ministers of the worde but yet so as the efficacie of the administration doth not depend vpon them but vppon Christ onelie 8 For this cause also the things which we name signes are receaued by the mouth of the bodie and therefore also by the wicked although they account them not for signes but for common things and that the receauing of them is turned vnto their greater damnation 9 The thinges sealed are the bodie and the bloode of Christ the offering and receauing of both and the spirituall nourishment arising therefrom or rather whole Christ God and man with all his benefites and the newe couenant confirmed by the death of the testator 10 For although the receauing of the bread and the wine doth onelie signifie the communion of the body and the blood yet because wee are made one with Christ by meanes of his humaine nature it doth seale vnto vs the whole benefite of saluation because neither the manhood can be seperated from the word nor the humanitie subsist without the Deitie or his benefits without the whole person and therefore the one are neither receaued nor deliuered without the other 11 It is not without cause that Christ hath seuerallie ordained the bread to be the Sacrament of his bodie and the wine of his blood and commanded them to bee seuerallie deliuered in the Church For the bodie and blood are not sacramentally represented vnto vs in this action as the whole humanitie of Christ being glorified doth now liue but in regard that they were offered vppon the crosse for vs the blood being powred out of the bodie Vaine therfore is that concomitaunce as they call it or inseparable conjunction of the body and the blood vnder both kindes seuerallie whereas the bodie is here laid before vs and giuen to bee considered by our faith as being without blood and the blood as powred out of the bodie by death 12 The things signified because they are giuen vnto our minde and that to establish and increase a spirituall life in vs are giuen by Christ himselfe and receaued through faith by the power of the holie Ghost whence it commeth that they are proper and peculiar vnto the faithfull onelie 13 Yet doth it not follow that the bread and the wine giuen vnto the vnbeleeuers are not Sacramentes For in respect of Christ he giueth vnto euerie man that whollie which he promiseth in his worde vz. the signes vnto the bodies and the thinges vnto the soules that are endued with true faith wherevpon it is no maruell if the one of them alone be receaued by the vnworthie communicants as bringing onelie their bodie and that polluted too vnto the Lords Table whereas they want the mouth of the minde that is faith 14 The forme consisteth in the apt and meet that is sacramentall and respectiue conjunction and analogie or agreement of the outwarde signe and the inwarde mysterie The Transubstantiation of the signes and the thinges signified and the essentiall consubstantiation of the things signified with the signes are to bee rejected for the former doth abolishe one part of the Sacrament to wit the signes both of them are directlie contrary both vnto the Articles of our faith concerning the truth of Christs bodie and also vnto the vse of the Sacraments whence followeth that most horrible and detestable bread-worship 15 The agreement of the signes and the things signified is manifest for as breade and wine doe nourish vs in this life euen so the bodie and blood of Christ purchase aeternall life vnto vs. Both the bread and the wine therefore are to bee deliuered in the Supper both to the end that the
VERITAS CASTITAS PROPOSITIONS AND PRINCIPLES of Diuinitie propounded and disputed in the vniuersitie of Geneua by certaine students of Diuinitie there vnder M. THEOD BEZA and M. ANTHONIE FAIVS professors of Diuinitie WHEREIN IS CONtained a Methodicall summarie or Epitome of the common places of Diuinitie TRANSLATED OVT OF Latine into English to th◅ end that the causes both of the present dangers of that Church and also of the troubles of those that are hardlie dealt vvith els-vvhere may appeare in the English tongue AT EDINBVRGH Printed by Robert Walde-graue printer to the Kings Maiestie Anno Dom. 1591. Cum Priuilegio Regali TO THE RENOVMED AND NOBLE LORD THE LORD NICHOLAS EARLE of Ostrorog c. IT hath bene long since the complaint of verie many that those whome they call the Schoolmen and Disputers haue giuen the studies of the holie Scriptures not onely a great stroake but euen a deathes wounde And therfore it will seme wonderfull it may bee vnto some that the custome of disputing touching diuine matters is retained in these Churches and Schooles which are reformed acording to the pure word of God For to dispute of euery matter will some say is blame-worthie neither can it be lawfull to call euery thing into question but only such matters as being doubtfull and vncertaine in their own nature may be argued one boath sides according as the opinions and iudgements of men do vary and disagree of which sorte there are many thinges in Philosophie which do so moue the mindes of men with a kinde of probability that it may be iustly doubted whether the things be as they seeme or no. But Diuinitie is grounded vpon such a sure and certain foundation that there is no place left therein vnto doubting and questioning For he himselfe spake that is not PYTHAGORAS but IEHOVA by his Prophets and Apostles in his word written by them teaching therein the onely truth of those matters which neither eie hath seene eare hath heard nor euer enterd into the harte of man and which they whome God loueth and who loue him againe do obtaine of the mercifull Lord not by reasoning but by beleeuing and leading an holy life This reason hath so preuailed that many godly graue men haue either from their hartes as beeing of this iudgement or for some other cause abstained from this course of disputing touching diuine matters For godlines say they is to bee taught and learned according vnto the plaine and simple maner of Fishermen and not by the subtilties of ARISTOTLE and that doubting of the ACADEMICKES who as AVGVSTINE saith hold that men are to bee without all hope of finding the truth beeing an opinion that maketh men wauering and changeable ready to holde any thing and to beare any face and countenance is to be vtterly remoued from the Church wherunto you may adde as the Apostle admonisheth vs that we take heed lest any man spoil vs by philosophy neither indeed can it be denied but that in the very first beginning of the Church there was a very sore blowe giuen vnto religion by those who being swollen vppe by the pride of humaine reasonings would rather submit Christ vnto their iudgements then themselues vnto his maiestie So that TERTVLLIAN long since iustlie named the Philosophers to be the Patriarches of haeresies Now in the ages following that wound was not onely not healed but made greater and grieuouser by those who mingling the Schoole Philosophy with Diuinitie did make the Ladie and Mistres to bee at the commandement of the seruant and handmaide For the craft of Sathan was such that whilest those who being otherwise good men did endeuour by the light of disputation to cleare the truth against errors they themselues falling into far greater darknes drewe others after them For why should wee not so account of those questionarie maisters as they call them Whereunto if vnto any other that which AVGVSTINE allegoricallie spake out of the eight Psalme concerning curious men may be most fitlie applied The most earnest and obstinat studie saith he of all curious men who seeke vaine and transitorie thinges is like vnto the fishe that walke through the pathes of the Sea the which pathes doe as soone vanish away and decay as the water cōmeth againe together after it hath giuen place to any that passe or swimme thorough it Thus far AVGVSTINE For what is more curious and more intricate or brier like then so many not so sound as subtil questions diuisions distinctions and solutions of these men whoe stand gnawing vpon the bones of argumentes as TERTVLLIAN saith Verely that which is set downe in the Fables touching IXION rauishing the cloude in stead of IVNO whence the CENTAVRES were begotten who killed one another may be verie aptlie applied vnto these men For the bare shadow in steed of the solide truth being taken holde vpon and apprehended by them hath altogether drunke vp and consumed the iuyce and moisture of godlines so that there remaineth nothing for them but the dry and wythered barke and it hath brought forth so many controuersies and diuersities of opinions which teach and learne nothing els but brawles and partes taking that to recall so many mindes and contrarie iudgements that deadlie gore one another vnto concord and the right rule of reason concord and reason it selfe cannot suffice and bee able For as NAZIANZEN sayeth when as hauing once left faith we pretend the force and the abilitie of disputation wee do nothing els thereby but blot out the authoritie of the Spirit by questionings By the which vnsuccessiue and lamentable issue wee are earnestly admonished to betake our selues from their traine who vse over narrowlie and curiouslie to sift matters vnto the assemblie of those that are godlie and profitable hearers But yet this was the falt of these men who in diuinitie obserued not that rule That nothing shoulde bee too much which is exceeding profitable in ciuil affaires For it followeth not because they were over curious which is not to bee commended that therefore carefull diligence shoulde bee disliked or sluggishnes and securitie thought praise worthie But holie things as they are to be dealt in with great iudgment so they are to be handled with greater pietie for this latter is as it wer the soule the former being as the eie of diuinitie The orations of the Prophets the sermons of Christe the writings of the Apostles and especiallie the Epistles of PAVL do containe most sharp and graue disputations which can in no wise bee aptlie discussed but by the vse of reasoning Our Sauiour Christ him selfe disputed with the Doctors Pharisies Sadduces c. The same did PAVL with the Iewes with the Philosophers with the brethren The Fathers also disputed IRINEVS against the GNOSTICKES TERTVLLIAN against the MARCIONITES ATHANASIVS against the ARRIANES NAZIANZEN CYRIL THEODORET HILLARIE AVGVSTINE and many others almost against innumerable haeresies but so as their disputations wer not a bare exercise or a setting forth for a
also who make a subalternall or second prouidēce that is do attribute vnto the true God a generall kinde of prouidence whereas they ascribe vnto Saints or false Gods a more speciall whence it came that blind gentilisme did fain certain lieftenāt Gods 3 Those also who faine a linking together of causes that there is a fatall destenie of things 4 Those that affirme heauenlie affaires to be gouerned by God and earthly things to be disposed by the vertue influence and constellations of the Stars 5 Those who make Gods prouidence to bee onely a bare knowledge of things for they deuide between God men whereas they will haue men and their affaires to bee guided by the power but not by the appointment of God IIII Now though nothing cā be done but by the decree of God which can neuer bee deceaued yet second causes do worke according vnto their own nature therfore although the minds the wils of al men do bend themselfs thither wheresoeuer the Lorde as it were the Ship-maister doth moue them yet is it our owne fault that we do euil and so the cause and the matter of our destruction is in our selues so that the authors of wickednes are vnexcuseable V Gods prouidence therefore being absent from nothing that is done but vprightlie gouerning ruling moouing and conuaying whereto it listeth the judgements wils endeuours enterprises and actions of all men both good and bad and further sending vppon vs by his most wise and iust counsaile though wee often cannot see it whatsoeuer befalleth vs in this life bee they prosperitie or aduersitie can by no meanes bee frustrated of the effectes which it hath purposed Defended by IOHN CORNELIVS of prouence in France THE ELEVENTH SORT OF PRINCIPLES CONCERNING GODS ETERNALL PREDESTINATION NOW THAT WE HAVE SPOKEN OF GODS Prouidence it followeth that we deale of Praedestination 1 FIrst in generall Praedestination is that aeternal and immouable decree of GOD whereby as it pleased his Majestie he hath decreed all things both vniuersallie and particularlie and also doth effect them by the causes created in like sort appointed by him as he thoght good to the laying open of his owne glory 2 Secondlie applying this decree in speciall vnto mankind Wee call Praedestination that aeternall decree such as we haue alreadie spoken of whereby he hath immutably purposed from all aeternity by sauing some in his great mercie and by damning others in his most just seueritie to manifest himselfe what he is indeed by his effects namely that he is most mercifull and most just 3 Among those second causes as farre as they concern mankind whom properlie this discourse respecteth we are to consider two vz. the vnderstanding and the will as the spring of the actions of men 4 It behooued God being in time to execute the purpose of this aeternall Praedestination otherwise hee should bee the authour of sinne which cannot be to create man good that is such as both the judgement of his vnderstanding could well and vprightlie see into the things laid before him and vprightly judge of them and also the desire of his will should be just and euery way euen 5 It behoued also that this man should be indued with a free and a voluntarie power to mooue himselfe to the end that this power should be a forcible and a selfe-moouing beginning of the actions of man 6 It behooued this man also to haue abilitie if hee wold to fall from this vprightnes and goodnes that a way might be opened both vnto the mercie and the justice of God 7 It is so far then that God bereaued our first Parents of the liberty of humaine will the voluntarie inclination to be caried both waies that on the other side he made no alteration in the same Otherwise as God was the Author so he might be accounted the destroyer thereof 8 For the aeternall purpose of God doth impose no other necessity vpon the euents which he hath determined then such as hee will haue second causes to be mooued according vnto their owne nature whence it followeth that it doth not take away the contingencie or voluntarines of mans will as shall be discussed more fullie God willing in the discourse concerning the nature of man 9 Those two therefore who were the first of all mankind althogh in regard of that which was to come to pas they fell not without the vnchaungeable appointment of God yet in respect of the cause inhaerent in them and the proper beginning of their actions they fell contingentlie not by constraint but willinglie and altogeather by a voluntarie inward motion both in respect of the vnderstanding who blinded and of the will who depraued it selfe 10 Therfore we do retaine these Scholasticall distinctions of necessitie and compulsion of naturall and voluntarie of absolute and conditionall of enforced and ensuing necessitie as true and profitable 11 This fall brought with it that which was conuaied vnto all men as GOD had threatned to wit the bondage of darknes in the whole mind of rebellion against God in the whole will of man 12 And althogh the liberty of making choise between good and euill but not betweene euill and euill be nowe altogeather lost yet there remaine still both in the vnderstanding and also in the will though seruaunts vnto sinne certaine voluntarie motions 13 Out of this bondage God who is bound vnto no man doth when he thinketh good call enlighten those whome according vnto his aeternall fore-appointed election in Christ it pleased him of his meere mercie to chuse and hauing bestowed faith vppon them and regenerated them hee freelie iustifieth them in the same Christ meaning one day to lay open in them being glorified the great glorie of his great and vnspeakeable mercie 14 We doe condemne therefore all those who appoint the foresight and foreknowledge either of faith or works as a praeexistent or foregoing cause of election which was fore-ordained from aeternitie neither do we teach that anie man was elected because he should either beleeue or doe well but contrariwise that they therefore are indued with faith who doe beleeue and that they labour to doe well who are carefull of good workes because that God of his meere free goodnes did appoint them vnto saluation and therfore to haue faith in Christ and the true fruits of faith 15 The certaintie of this Election is not to bee fetched from that aeternall decree known onelie vnto God nor yet from a generall calling but from the gifts inhaerent in vs and the effects proper vnto the elect that is from the good motions of the vnderstanding and the will we must fetch the gift of true regeneration peculiar onely vnto the elect and from Regeneration we must gather that vnrepentant gift of imputed righteousnes From hence againe by our effectual calling we must arise to the full assurance of faith and the testimony of the Spirit of adoption in vs and from thence last of all
through Christ aprehended by faith do daily sin and though also that their good works are not every way perfect but defiled by sinne whereof wee haue many remnants stil continuing in vs after our renuing yet those that do beleeue are to feare no condemnation but may assuredly wait and looke for aeternall life wherof they shal be vndoubtedly partakers These Doctrines therefore are to be detested 1 That no man can be assured of his saluation 2 That the naturall remnants of Free-will beeing holpen by preuenting grace do worke together with or further the first grace to beleeue to do good works 3 That Iustification before the tribunall seat of God is to be attributted if not wholie yet in part vnto good workes and that as being meritorious 4 That the essential righteousnes of christ that is wherby Christ was God is powred into vs which was the phrenesie of OSIANDER 5 That we cannot be justified by a righteousnes that is not inhaerent in our selues 6 That our Iustification in the sight of God is an effect of our Regeneration 7 That it is false that wee are justified by faith 8 That Christ dooth purchase the dignitie of merit by our good workes which is a new-coyned falshood of the Iesuits 9 That the law which God hath left to vs in the Scriptures is not the onely rule of good workes 10 That the merrites of Christ onely are not sufficient for vs vnto saluation 11 Thar Christ in regard of the guilt and the punishment hath onely satisfied for sinnes past that is for sinnes going before Baptisme 12 That in the sinnes which follow baptisme the guilt is onelie remitted and not the punishment also 13 That originall sinne is vtterlie taken away by Baptisme and that by the worke wrought 14 That the good works of the faithfull are in no wise sinfull 15 That there may be some workes of Super-errogation Defended by BARTHOLMEVV RHODINGVS of Hafsia PRINCIPLES CONCERNING GOOD WORKES XXVII 1 GOod workes are as necessary for the sound and the vndoubted discerning of true sanctification in a regenerate man wherof we haue spoken as are good fruits in a tree that beareth to shew that it hath bin rightlie graffed 2 We call good works the effects of those actions onelie which in the regenerat by the working of the Spirite of God through faith are squared according vnto the prescript rule of Gods law that in them God might be glorified and our neighbours helped 3 There are foure thinges then to be especiallie obserued in this definition the holy Ghost as the efficient cause Faith the instrumentall the law of God the formall Gods glorie and the edification of our neighbour as the finall 4 Out of these former parts rightlie vnderstoode the whole doctrine of good workes is made cleare and with al the false doctrines both of ancient and new writers in this argument are out of them easily confuted 5 In the first place then to speak of the efficient cause we affirme that we are enabled to doe good workes onely by the grace and assistance of the holy Ghost renuing our harts when as it doth incline our vnderstanding our wil all our members which are turned from God in such sort as we do obey the knowen will of God for the worketh in vs both to will and to do The PAPISTS then are deceaued who leaning vpon their owne strength do brag of their free-will and their naturall abilities as if it laye in them to preuent or go before the first grace by a kinde of Praeparation and as though of themselues they could in a sort bring foorth good workes 6 Secondly as faith cannot be without good workes so good workes can not be where there is no faith Whereupon we condemne their errour who boldlie auouch that good workes were or coulde bee done by profane men or such as were not endued with faith howe just and wise soeuer they were accounted seeing whatsoeuer is done without faith is sinne 7 Although wee professe that good works are no lesse necessarily conjoined with faith then light with the Sunne or heat with the fire yet do we not say that they are therfore respected of God as though by them we deserued either to bee justified before him or to bee made his Children 8 And they are to be accounted to deale no lesse impudentlie then rashlie and ignorantlie who raise vp the slander that we contemne and reject good workes because we hold that men are justified by faith onlie 9 Thridlie seeing the Law of God is the cause which giueth the forme vnto good workes that is the name of true goodnes we auouch that none of those things which haue no other ground then the bare will or reason of man can be reckened among good workes 10 In like manner that a man may bee said to do well it is not sufficient that what he doth be found to be commanded in the Law of God but this also is required that he assuredlie know that what hee doth bee enjoined vnto him by the Lord and that he doe it with an intent to obey God therein For whatsoeuer is done with a doubtfull conscience is sinne 11 And although the good works of the regenerate be not perfect because we cannot in this life no not though we be assisted by the holie Ghost liue according vnto the prescript of Gods law but rather our good works are stained with manie blemishes yet they do please God not for any worthines of theirs but partly because our defects are couered by the holines merites and intercession of christ and partly because GOD dooth of fauour approoue and crowne them not as they are in them selues but as the effects of his Spirite in vs and witnesses of our faith Whence wee gather that the DONATISTS PELLAGIANS PHARISIES ANABAPTISTS MONKS and the rest of that batch are to bee condemned who brag of a perfection of life and obedience and doe securelie rest themselues in their own workes as though they were in euerie point answerable vnto the law of God 12 Lastly although we haue said that the ends of good workes are the glorie of God and the aedification of our neighbours yet doth it not therefore follow that â—…ereby other ends of greatest moment be excluded of which sort are the testimonie of a good conscience the sure token of true Religion or Christian faith the assurance of our aeternall election the auoyding of the punishment due vnto euill workes and the vndeserued obtaining of the good works Wherefore we may justlie accuse all Atheists Antinomians quarrellers with the law as though it were repugnant vnto it self Hypocrits Libertines and impenitent persons as guilty of impietie who either do despise good works as being vnprofitable or condemne them as burdensom vnto the conscience 13 Neither is it to bee concluded in asmuch as in this mater we make mention of rewards as the scripture doth that therefore they are by merite due vnto good workes For whatsoeuer wee doe or
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
signified The signes are water and the sacramentall rites which are a dipping into the water and a taking out of the same againe whence washing doth follow The thing signified is the blood of Christ vnto the remission of our sinnes and that spirituall and deuine force whereby wee are regenerated which regeneration consisteth partlye in the abolishing of the olde man which decaieth by little little and partlie in the creating of the new which is to be perfected by degrees 6 The formall cause of Baptisme consisteth in the lawfull vse of the institution the especiall part whereof is the inuocation of the name of the Father of the Sonne and of the holie Ghost together with the rite either of dipping into the water or of the sprinckling of the same 7 For it is not greatlie materiall whether the person that is to be baptised be whollie dipt vnder the water or whether the water bee onelie sprinkled either vppon his head or his face Vaine therefore and void is that washing where either Baptisme is not done into the name of the Father the Sonne and the holie Ghost or water is not vsed 8 Those vaine questions that haue risen from that false absolute necessitie of Baptisme as whether it be lawfull to baptize with distilled water with vrin or stale or with sand where naturall water cannot be gotten wee reject as absurd and ridiculous neither thinke we that any contention ought to be made whether the water is to bee once or thrise applied 9 It is not lawfull no not for any Angell in heauen to ordaine any Sacramentall rites seeing the signification of them doeth respect the promise of grace For it is in the power of GOD alone both to promise what hee thinketh good and also to establishe his promises by what signes it pleaseth him 10 They did greatly offend therefore who not contented with the simplicitie of the Lordes institution thought that they could adorne Baptisme by adding curious rites thervnto where as of the contrarieside the Lord will haue the Sacraments of the newe couenant which are opposed vnto the olde to be therefore most few and simple to the end that wee should so much the more readilie be drawen from these corporall and sensible things to the consideration of spirituall and heauenly matters I Those innumerable added trifles therefore which haue presentlie growen into manifest superstition and wherof some were added by the Papists as chrisme spittle Tapers wee haue justlie abollished though they be of antiquitie as being will-worship II Now as touching Exorcisme if by that name be vnderstood not the solemne couenant of Christianitie but the conjuring of Sathan and Spirites wee altogeather refuse the same as being rashly and foolishly drawen from those that were possessed with Diuels to be applied vnto men that were in their right wits and to the infants of Christians III Yet did not these spots though filthie and loathsom and therefore to be carefully abollished anihilate Baptisme as long as the essentiall forme thereof remained 11 The first that the Lorde appointed to publishe this action was IOHN therefore called the Baptist but the Author hereof is properly Christ who onely hath this authority in the house of his Father 12 Nowe the outward administration of this Sacrament as also the simple preaching of the worde hee hath committed vnto Pastors lawfully called Their error therefore is very greeuous who commit this office vnto priuate men and much more greeuous who giue women leaue to intermeddle in this action in the cause of necessitie as they call it 13 ALTHOVGH they are not to be accounted to haue a lawfull calling who haue inuaded the places of true Pastors either by a common error or by long permission yet are they to be DISTINGVISHED from meere priuat mē Therefore Baptisme administred by them according to the forme appointed by Christ is to stand Yet are not they to be excused who now that the holy Ministerie is in some sort reformed doe as farre as in them lyeth confirme the false calling of these men by giuing their children to be Baptized of them 14 To the end in the mean time that all these things may bee lawfully done they are to be so performed in the Church as it may be vnderstood what is done therfore a certaine forme togeather with meet conuenient praiers is to be vsed in the vulgar tongue which may declare the originall vse and end of Baptisme Therefore also Baptisme is profaned by them who either administer the same without any exposition or depraue the administration thereof by some false worshippe or administer it in a straunge and an vnknowen tongue Although it be true Baptisme as long as that remaineth which is the chiefe thing therein namelie the signe and the right inuocation of the Father the Son and the holy Ghost for Baptisme doth neither depend vppon the faith nor yet is defiled by the sinnes of him that administreth it but is grounded onely vppon the ordinance of the Sonne of God 15 The Analogie furthermore of the signes and the things signified is manifest For the element of water vsed for the washing of the outwarde filthines doth most fitlie represent that blood which was shead for the taking away of the sinnes of the world and applied to purifie vs Briefelie that either dipping into or sprinckling of the water though it bee but done in a short space doth yet clearelie represent the first part of our regeneration that is the sealing of our inward and spirituall ingraffing into Christ his death and buriall whereby our olde man togeather with all our sinnes being by little and little brought to decay is altogeather buried Last of all in that hee who is baptized whether hee bee dipt vnder the water or sprinckled with the same doth yet rise again it laieth open as it were before our eies the remission of our sinnes and the rising againe of our new man 16 The proper end of Baptisme is that by this solemne and holy action wee might bee knowen by the testimony of men and Angels to bee in the number of the visible Church also that by meanes of this action the adoption of the elect might to their full assurance bee more more sealed by the holy Ghost in their hearts 17 The principall efficient cause heereof is the holie Ghost who in his good time doth inwardly performe that which by the word of promise accompanied with outward signes is declared vnto the mind Whence also may be gathered what are the effects of Baptisme 18 Now the instrumental cause of the efficacie of baptisme is the very same that maketh the worde alone to bee powerfull namly faith wrought by the holy Ghost throgh the hearing of the word in those that are of age I Their error therefore is intollerable who dreame that there is any diuine power either in the water or in the rites of Baptisme seeing that whole efficacie is solie the worke of the holie Ghost which can
need of these petitions if the first man had continued in that originall puritie and excellent integritie wherein God had created him neyther had this world beene subject vnto vanitie for the sinne of man whereby it nowe commeth to passe that the glorie of God is hidden as it were vnder manie clouds 3 Neither shall we neede when wee are fullie restored in heauen to say Hallowed be thy name Thy kingdome come Thy will be done c. For then God shal bee al in all 1. COR. 15.28 but there shall bee Thankesgiuing and Confession such as is set down REVEL 4. ver 8. Holy holie Lord God omnipotent c. It remaineth then as wee haue said euen now that these petitions doe appertain vnto the present time and state of men 4 And seeing they may bee considered in a diuerse respect namelie in that the three former of them do directlie regarde the glorie of God and the three latter do properlie concerne vs they may bee fitlie comprehended in a diuision of two members 5 Although then there is nothing appertaining vnto Gods glorie whence some profit dooth not redound vnto the godly thogh also we cā rightly craue none of those things which belong vnto our saluation but we must desire them for the glorie of God yet it behoueth vs in these things to be affected in a diuers sort namelie that in the one we haue a respect onelie to the glorie of God not regarding our owne behoofe and that in the other wee so respect our owne estate that we be also especiallie mindefull of Gods glorie which we are bound to promote 6 These petitions moreouer which belong vnto Gods glorie are justlie placed in the first rancke For Christ saith Mat. 6.33 Seeke first the kingdome of God and the righteousnesse thereof and all these things shall be giuen vnto you And this order is obserued also in the commandementes for the first place is yeelded vnto those which properlie appertaine vnto the worship of God whereas those which concerne the maintenance of loue betweene man and man do follow in the second rancke 7 Among the former petitions it is not without cause that HALLOVVED BE THY NAME is the first For although the end of them bee that Gods glorie may shine euerie where as it ought yet the order of teaching doth require that that should be accounted the first petition which declareth the first degree of his glorie whereunto the second is adjoined which sheweth the meanes to augment the same and the third next vnto that which declareth the way to the accomplishing and finishing thereof 8 Touching the first we place not the name of Iesus in the verie notes of the letters or in the vocall pronouncing of the word For the former were Iewish as the latter is Popish where the name of Iesus is not vttered without the yeelding of some superstitious reuerence thervnto and the kissing of the letters themselues 9 But by the name of GOD wee vnderstand God himselfe or the Majestie justice mercie goodnes truth power and holines of God and the rest of the attributes whereby he hath made himselfe knowen in the world 10 In this Petition therefore we intreat that the glory of God may according to the majestie therof be acknowledged and celebrated amongest men heere vppon earth Brieflie that the honor and worship due vnto God may be yeelded vnto him in this world on the other-side we wish that all those things may be remooued ouerthrowen and cleane taken away which doe profane diminish or obscure the said glory of God either in himselfe in his workes or in his word doctrine So that this Petition is answerable vnto the commandement Thou shalt not take the name of God in vaine For heere is commanded that which is there forbidden 11 This Petition is so strictly enjoyned vnto vs that we cannot omitte the same without hainous wickednes For what is more vnworthie then that either our ingratitude and blindnes should obscure or boldnes and furious presumption as farre as lieth in it blot out the same 12 But although all the wicked with their sacrilegious lust shoulde flie a sunder for spite yet shall the holines of Gods name shine glister For thus the prophet crieth out As thy name ô God so doth thy praise extend vnto al the ends of the earth for whersoeuer the Lord maketh himself knowen it cannot be but his vertue power goodnes wisdome justice mercy and truth should manifest themselues whereby wee might be drawen vnto the admiration of his majestie and stirred vp to set forth his praises 13 But in asmuch as GOD is so vnworthily robbed of his holines vpon earth we ar bidden if we haue not power to maintaine the same yet at the least to vnder-take the care thereof in our praiers as it is meet we should althogh of it selfe it can neither increase nor be diminished 14 Whosoeuer therefore doe obscure the holines of God or suffer the same to bee obscured as farre as in them lieth they sinne against this petition and are most heauily guiltie of Gods judgement Defended by LAZARVS ROBERTVS of Roan PRINCIPLES CONCERNING THE SECOND PETITION OF THE LORDS PRAIER LXVI HAVING EXPOVNDED THE FIRST PEtition which declareth the first step of Gods glorie wee are nowe to addresse our selues to the opening of the second which setteth downe the meanes to augment the same 1 THis Petition THY KINGDOME COME beeing put in the second place by Christ is justly set before the third For as to beare rule is in nature before the execution thereof so is it meet that the Lord would first establish his kingdome among vs and then make vs obedient therevnto 2 For the wil of God cannot be performed but by that power which he doth exercise in his said kingdome 3 Nowe as touching the exposition of the Petition the Lord is said to raigne when as men hauing denied themselues doe wholie submit them vnto him 4 The principall scope then of this Petition is that the Lord will consume and abollish all the lusts which fight in our members against his wil and that he would frame and fashion vs and all our faculties vnto the obedience of his will 5 Now whereas al men from the highest to the lowest are blinde by nature and vnderstand not what the will of GOD is and seeing it is the office of a King to appoint lawes for his subjects we craue also that God would manifest his will vnto the world and would plant the ministerie of his word which it pleaseth him to vse as a Scepter for the graunting of the thinges that are contained in this Petition throughout all the partes of the worlde that by meanes thereof hee may gather togeather those whom hee hath elected from all aeternitie and on the other side may ouerthrow them who as farre as they can doe hinder this worke 6 So wee affirme that it is the right of God alone to rule this kingdome by his owne lawes
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