punishment of the wicked 11 The especiall ende for the which eternall life is bestowed vpon vs is this namly that acknowledging the immeasurable and infinit mercy of God wee may attribute vnto him eternall praises as it is meete 12 We shall at the time when God hath appointed be put in full posession of that life at which time the number of those that are to bee saued being fulfilled Iesus Christ shall be seene of vs who looke for him to our saluation to come as a redemer from Heauen 13 Seeing the Lord hath put this day in his own power to be inquisitiue when the same shal be is a point of extreame madnes We do therefore condemne those both olde and new writers who breaking into the secrets of God do think that they can set downe when that day shall be whereas the knowledge heereof is not giuen no not to the Angels themselues 14 It is our dutie therefore rather to be watchful least being drowned with the delightes of the worlde and the flesh and as it were overwhelmed in a dead sleepe that last day do come vpon vs being vnprepared at vnawares 15 Now although the full perfection of that life which wee hope for be referred vnto the very last day yet notwithstanding it taketh certaine beginnings in our mindes even while we are heere when as the holy Ghost dooth by the preaching of the worde dispell the darcknes of our minde and indue the same with the true knowledge of God whence afterwarde doth proceed a willing minde to obey his commandements and that hope which cannot deceaue them that beleeue 16 Vnto this eternall life which shall bring vnspeakable felicitie vnto the elect death eternall is oposed which shall bring vnto the wicked that destruction which neuer shall haue an end 17 Even as that most happie felicitie cannot nowe be comprehended of vs so also that miserie of the damned is altogether incomprehensible 18 This most horrible state is called the second death not because that either the soul is thereby seperated from the bodie or that the soule or the body of the damned do suffer death but because that as by the first death the body and the soul of the wicked is dissolued the one of them hastning vnto putrefaction the other going to haue a tast of the eternall paines even so by this second punishment both the soule and the body are not only wholie excluded for euer from Gods fauor but also adjudged vnto his most fearefull and neuer ending curse 19 For the like cause is this death called eternall fier because that fier is a most sharp vehement punishment but wee are not here curiouslie to dispute touching the paines of Hell lest that wee thereby run into poeticall fables 20 Yet do these verie fables teach vs that the doctrine concerning the eternall punishment which the wicked are to vnder goe euen after this life did alwaies sound in the worlde The Epicures therefore and such as deny the immortallitie of the soule are confuted not onely by the word of God but also by common sense 21 That these punishments are eternall whereunto eternall life is oposed it is manifest by the expresseâ—â—ord of God and also by the infinit nature of Gods majestie who is offended The Church therfore justly condemned the Origenists whoe dreamed that the wicked and the Diuells themselues hauing fulfilled those punishments should at the length be deliuered 22 Yet dooth our Sauiour Christ manifestlie witnes MAT. 10.13 that the state of the damned in respect of the measure of their punishments shall not be alike Defended by IAMES TREMVLAEVS of Geneua FINIS THE TABLE AND ORDER OF THE PRINCIPLES CONTAINED in this Treatise 1 PRinciples concerning God pag 1. 2 Of the holy and vnsearchable Trinitie 3. 3 Of God the Father and the Sonne 5. 4 Of the holy Ghost 9. 5 Of the attributes of God in general 10. 6 Of the omnipotencie of God 12 7 Of the knowledge that is in God 13. 8 Of the will of God 15. 9 Of the goodnes grace loue and mercie of God 16. 10 Of Gods prouidence 17. 11 Of Gods eternall Praedestination 19 12 Of the creation of all things and their diuision 23. 13 Of good and euill Angels 26. 14 Of man 30. 15 Of the faculties of the soule of man 33. 16 Of Free-will 35. 17 Of Sinne. 37. 18 Of the diuision of Sinne. 39. 19 Of the restoring of man-kind 41 20 Of the personall vnion of the two natures in Christ 43. 21 Of the office of Christ 25. 22 Of Faith 47. 23 Of the causes and effects of faith 49. 24 Of mans justification in the sight of God 52. 25 Of Sanctification 54. 26 Of the justification of sinfull man in the sight of God 56. 27 Of good works 60. 28 Of the Law of God 63. 29 Vpon the preface of Gods Law and the first Commandement 66. 30 Vpon the second Commandement 68 31 Vpon the third Commandement 72. 32 Concerning vowes 75. 33 Vpon the fourth Commandement 78. 34 Vpon the fift Commandement 82. 35 Vpon the sixt Commandement 86. 36 Vpon the seuenth commandement 89 37 Vpon the eight Commandement 92. 38 Vpon the ninth Commandement 94. 39 Vpon the tenth Commandement 97. 40 Concerning Repentance 100. 41 Of the conception of Iesus Christ 104 42 Of the natiuitie circumcision and baptisme of Christ 108. 43 Of the Passion and death of our Lord Iesus 111. 44 Of his buriall and descention into hel 115. 45 Of his Resurrection 121. 46 Of his ascension into heauen 125 47 Of his sitting at the right hand of the Father 128. 48 Of his comming againe to judge the quicke and the dead 131. 49 Of faith in the holie Ghost 136. 50 Vpon the Article I beleeue that there is an holie Catholicke Church 139. 51 Vpon the Article I beleeue that there is a Communion of Saints 144. 52 Of the word of God 147. 53 Of Traditions 151. 54 Of Councels and Fathers 153 55 of the Sacraments 160. 56 Of the agreement and difference betweene the Sacraments of the olde and new testament 167. 57 Of the numbers of the Sacraments of the new Testament 169. 58 of Baptisme being the first Sacrament of the new Testament 172. 59 The second sort of principles concerning Baptisme 177. 60 Of the Lords Supper 180. 61 of the popish masse 185. 62 of Consubstantiation 189. 63 Of prayer or the inuocation of Gods name 193 64 Vpon the preface of the Lords praier 197. 65 Touching the Petitions of the Lordes praier in general and particularly touching the first of them 202. 66 Of the second petition 208. 67 of the third petition 208. 68 Of the fourth petition 212. 69 of the fift petition 216 70 of the sixt petition 219 71 Vpon the conclusion of the Lordes prayer 222. 72 of the sacred ministerie of the Church where the doctrine of the Law and the Gospell are compared together 274 73 of the ministers of Gods worde vnder the Gospel 281. 74 of the false ministerie of the Gospell 233 75 of the Ecclesiasticall functions that ar depraued and retained onely in name in the counterfait Romish church 238 76 of the power and authoritie of the Church 242. 77 of Ecclesiasticall censures and excommunication 251. 78 of the magistracie 258. 79 of remission of sinnes and the sinne against the holie Ghost 263. 80 of the resurrection of the fleshe 266. 81 of Eternall life 272. FINIS Beare good Reader with the false pointing in some places of the booke correct the nomber of the Principles according vnto the Table and mend these faultes with thy Pen. Pag. 10. lin 5. by for be Pa 16. lin 33. beget for begotten Pag. 19. lin 33. vvhich for of Pag. 20. lin 31. Read The Lord then vvas so far from bereauing c. Pag. 34. lin 2. adde grovving lin 23. ad in Pa. 35. ad subiect vnto none the supreame gouernour of himselfe Pa. 43. lin 23. seemeth for serueth Pag. 44. lin 34. This for the. Pa. 48. lin 29. as for for Pa. 49. lin 25. lost for left Pa. 52. lin 24. adde that hee pag. 62. lin 21. adde revvard of and 24. ad or Pa. 72. lin 5. derogate for degenerate Pa. 79. lin 35. signifiing for signified Pa. 83. lin 25. dele honor and 26. ad honor Pa. 93. lin 9. dele as Pag 103. lin 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 114. lin 3. Read and although he vvas at the first pronounced innocent by Pilate c. Pa. 117. lin 5. Read for vs into c. Pag. 129. lin 30. Read tvvo sittinges Pa. 132. lin 20. Read those things vvhich Pag. 148. lin 7. olde for nevve Pa. 153. lin 3. councelles for counsellers Pag. 154. line 13 Read or primacie Pag. 168. line 38. in for into Pag. 207. line 16. summe for some Pag. 209. line 1. are for or Pag. 209. line 18. fift for first Pag. 221. line 5. in Pag. 223. line 29. Being for Seeing Pa. 227. line 17. either for ever Pag. 232. line 28. by the for of Pag. 135. line 1. for for from line 19. this for thus and 23. that vvhen c. 37. cyties for rites Pag. 246. line 3. it is c. Pag. 251. line vlt. rulers for rules Pag. 259. line 2. better for more Pag. 262. for for that
that hee who hath done the deede may be safe from the kins-men and friends of him that is slaine and also that men may euery way learne to detest murther 15 If it be not lawfull for a man to slay his neighbour much more is it vnlawfull for him to kill himself 16 Seeing the Lawe is spirituall that is dooth not respect the outward fact onelie but also the verie conscience this inhibition reacheth farther before God his tribunal than before mans judgement seat Therefore they onelye are not guiltie of the breach of this precept who haue in deed shed the blood of their neighbour or hurt his body but euen those that haue but once thought of the slaughter of their brother thogh their wil consented not therto 17 Yea and the very affections themselues that would carie vs vnto slaughter if they were not restrained are accounted for no better then murther in the preseÌ„ce of God of this sort euen by the testimony of our Sauiour Christ himself is anger any wise vttered hard speeches or the hatred conceaued against our neighbour Defended by IOSIAS DORTELLIVS Castridunensis PRINCIPLES VPPON THE SEAVENTH COMMANDEMENT OF GODS LAVVE XXXVI 1 SEeing wee haue dealt in the sixt commandement concerning the preseruation of mans life which is the foundation of this commaundement and the rest that followe for they who were not in this life should neede neither marriage nor riches nor the estimation of their good name and that next vnto the care of our life nothing is more to be regarded then mariage the commandement concerning the same is justlie adjoyned next vnto the former 2 The reason of this commandement as of the former is three-fold Diuine Naturall and Politicke or Ciuill 3 Diuine because God who himselfe is holie and that chastitie is part of holines will haue vs therefore to liue chastly 4 Natural because that seeing the conjunction of male and Fe-male is drawen from the very fountaine of nature it behooueth the same to bee pure holye and voyde of all vncleannes and therefore there was neuer any nation who at the least by the testimonie of their conscience haue not condemned wandering and disordered copulation of men and women and approoue marriage 5 Politicke because it is behoofull for the Common-welth that families shuld be distinguished that bastards should not be taken in stead of true and natural Children and Citizens to be short that peace and concord should not be broken all which would be disordered if men were suffered to pollute themselues in wandring and disordered conjunction 6 In this commandement by setting down the part for the whole is forbidden all copulation of men and women out of marriage and also al prouocation of lust Of vnlawfull copulation there are fiue sorts Incest Whordome Fornication adulterie and copulation against nature 7 Incest is the conjunction of kinsfolkes or alies which in the degree and order of generation is forbidden both by the lawe of honesty which is commonly called publick and also by the lawe of God Now with these degrees can no mortal man dispence Detestable therefore is the Pope who claimeth vnto him selfe the power to dispence at his pleasure with these degrees Neither doeth it anie waies make for him that in the first ages men maried their owne sisters wherevnto they were enforced by necessitie when as yet mankinde was not multiplied and seeing it was the pleasure of God that from one male one female al mankind should be deriued it was necessarilie vnderstood that he did ordaine the conjunction of Brethren and Sisters to be then lawful But this ocasion ceasing it is manifest that he would not haue that custome to be accounted as a law 8 Whoordome is the copulation of a man with a harlot which the law of God forbiddeth by the same reason that it doth al other conjunction out of mariage for in all vnlawfull copulations men sinn against their own bodies and violate the temple of the holie Ghost Therfore of al other men they are most detestable who think that to avoid the greater danger publicke stewes may bee allowed 9 Fornication is committed when an vnmaried man medleth with a maide or a widowe out of marriage 10 Adulterie is when as the bedde of marriage which ought to be of one man with one woman is defiled either by the husband or by the wife Polygamie therfore or the hauing of more wiues then on although it was a long time tollerated amongst the auncient Fathers yet was it neuer lawefull either by the testimonie of the conscience or in the presence of God Neither did God ever allowe diuorcements saue onelie in the case of Adulterie 11 Now if any man shall adjoyne force vnto any such vnlawefull copulation there is no doubt but hee sinneth more grieuouslie 12 Conjunction against nature is when as either male with male or female with female doe in a brutish kinde of furie and such as nature it selfe abhorreth burne in lust on towardes an other Or when as they pollute themselues with beasts being a wickednes most abhominable and not to be named 13 This commandement doth belong vnto all of what age sexe or state soever they be 14 God who is the only searcher of the hart and doth abhorre all pollution in what parte soeuer of the soule or of the bodie it doth appeare forbiddeth vnto vs in this commandement not onelie these outwarde sinnes but also the inwarde and such as are preparations vnto lust 15 God therfore doth here especiallie forbid the mind within to burne with lust and even that in our eies hands or any other behauior jesture of our body there be nothing that may sauor of wantonnes and vnshamefastnes to be briefe all filthy speaking and all wanton writinges and vndecent pictures are here forbidden by the Lord. 16 The Magistrate seeing the breach of this commandement doth most grieuouslie anoy the societie of man is to punish the offenders heerein according vnto the greatnes of their faultes neither can it be justlie doubted but that incest adulterie rauishing and copulation against nature doe deserue death even by the law of nations 17 The Lord forbidding all vncleannes in this commandement doth on the contrary commaunde that wee leade all the partes of our liues in Chastitie and shamefastnes 18 And therefore they who are not soe farre endued with the guift of Chastitie but that they burne are bound to marie and husbands are to vse the remedie of marriage in all moderation and honestie The vowe of Chastitie therfore is to bee condemned both as being most vnagreeable vnto the lawe of God and nature and also most rashlie neither doth it binde the conscience of any man Defended by IOHN Râ—E of Normandie PRINCIPLES VPON THE EIGHT COMMANDEMENT OF GODS LAVVE XXXVII 1 IN the two former commandements care was had of the preseruation of mans societie as far as it belonged vnto the very persons themselues In this Comdement God requireth the maintenaunce of their goods
law of God to the end we might know that hee was not onely dead but also made a cursse for vs. 17 Christ therfore being the true and the onely Priest performing the worke of the Mediatour-shippe as all the shadowes of the lawe did prefigure him carrying about with him that Tabernacle of his bodie entred once into the holie place where vppon the Altar of the Crosse hee once offered himselfe a Sacrifice and a brunt offering vnto his Father by sheadding his most precious bloode hee I say beeing the Priest the Sacrifice the verye redemption ransome and propitiation and euen all these thinges for euer Wee detest therefore with all our hearts that blasphemie whereby the Papists are not affraid to affirme that Christ is as yet daily offered vnto his Father reallie and in deed for the quick and dead by the sacrificing Priest then the which blasphemie nothing can bee more execrable 18 Nowe Christ by his death hath abollished both the first and the second death vnto his Elect. The first death not that he hath fully destroyed the same but that he hath chaunged it in such sort as it is no longer a punishment of sinne or an entry vnto the other death but a passage vnto aeternall life 19 The latter indeede in respect that hee beeing dead did altogeather put it vnder his feet and openly triumph ouer the same wherefore also wee are no longer to feare it 20 By the death of Christ wee vnderstand the true separation of his soule from his bodie the which soule as hauing it in his owne hands when he had fulfilled al these things which were forespoken of the Prophets concerning his satisfaction for vs and hauing performed all the solemnities of the true expiatorie sacrifice hee willinglie calling againe and againe with a great crie on his Father gaue vp 21 Yet was not the Diuinitie of Christ therefore seperated in his death either from his bodie or from his soule but it was alwaies personallie vnited vnto both in such sort as that band of the personall vnion was neuer broken Wherefore some haue not taught aright in giuing out that Christ by his death ceased to be man 22 Lastlie besides all the fruites which wee drawe as hath beene shewed from the passion crosse and death of Christ this is not the least that by the benefite and power of them our old man suffereth is crucified quit broght to nothing with him Defended by ANTONIE THYSIVS a low countriman PRINCIPLES CONCERNING THE BVRIAL AND THE DESCENSION OF CHRIST INTO HELL XLIIII 1 ALL these things that Christ suffered or did for our cause are in the second part of the Apostolical Creed comprehended in the actions of his humiliation or exaltation 2 The actions of his humiliation are either of his secret or of his open humiliation of his secret is his conception all the rest euen vnto his Resurrection are of his open humiliation 3 Wee haue hitherto dealt concerning the act of his secret humiliation and also concerning the foure first heades of his open humbling his Natiuitie Passion crucifying and death the two latter aboue named do yet remaine viz. his Buriall and his Descension into Hell the former whereof belongeth vnto his body the latter vnto his soule as afterward we will speake 4 The Buriall of Christ is to be expounded euen as the wordes themselues doe sound wherein are to bee considered First the persons who buried Christ Secondly the forme and manner of his burial Thirdly the end Fourthlie the effects Fiftly the place Sixtly the time he remayned in the graue 5 The persons who buried him were IOSEPH of Aramathea and NICODEMVS who hauing obtained the bodie of Christ of PILATE did anoint the same with Balme and wrapped it in fine linnen and afterwards buried it In all which points we haue a singuler example of faith and also of Gods prouidence hereby making a way to the resurrection of Christ 6 The forme of his buriall consisteth in his anointing the which in respect of God was a type of that liuely smel flowing from the death of Christ his winding laying in the graue which were assured testimonies of his death And here wee are not to conceale their notable delusion who not onely superstitiouslie but also ignorantlie and foolishlie doe in Sauoy offer a certaine Linen to bee worshipped wherein Christ shoulde bee wrapped in the graue the which they also foolishly call a handkercherffe or napkin wherein the whole bodie of Christ is painted wheras the Iewes according to their custome doe onelie binde the head in a Napkin 7 The endes of this buriall are manifolde For first of al Christ would therefore be buried that he might be declared to be truly dead 2. That he might persue death fliing as it were vnto her innermost denne 3. That hee might make our buriall smell of the liuelie sauour of his death and so driue away from vs the horror of the graue 4 That by this meanes hee might leaue a sure testimonie of the resurection 8 The effect of the Burial of Christ is first of all this that as dying he ouercame death and persued this victorie of his that he might deliuer his bodie frō the effect of death that is from being turned vnto dust euen so by the same power of his hee might bring the bodies of his members vnto aeternall incorruption The other is that euen as the burial of that bodie which was assumed into for vs a spiritual an aeternall life was a certaine cōtinuance of death so is it vnto vs a pledge of the spirituall death of the olde man dying in vs by litle and little in which respect we are said in Baptisme to be buried with him into his death 9 Neither is the bodie of sinn weakned in vs at a moment but by continuall progresse dooth dailie more and more languishe vntill it bee made altogeather without strength which shall then be when wee shall perfectlie rise againe 10 Hee is said to bee buried in a Fielde neere vnto the place where he was crucified and that in a newe graue cut out of a rocke that it might bee clearlie manifest that hee was trulie buried and therefore also that hee rose againe and not some other in his stead 11 As concerning the sealing watching of the graue both came to passe by the gret prouidence of God namelie that the most extreame enemies of Christ by whose seal and guard the Sepulchers was made safe might bee compelled against their wils to confirme the Resurrection of Christ that by and by followed 12 It was not necessary that the time wherein hee lay in the graue should in euery point bee answearable to the Type of IONAS but we are to know that Christ hasting as it were vnto the victorie the Scripture is wont by setting down a part for the whole to giue the name of some whole thing to the beginning and end thereof So Christ beeing put in the graue at the latter end of that
are a sleepe vntill the last day of judgement Defended by BENIAMIN CRESSONIVS of Burgundie PRINCIPLES CONCERNING CHRIST HIS ASCENSION INTO HEAVEN XLVI SEING THE ARTICLE OF CRISTS REsurrection hath bene alreadie opened it now followeth that we deale with his ascension into heauen 1 AS the Scripture dooth teach that the death resurrection and buriall of Christ were true and not fained so the same doth testifie that his Ascension into heauen was not onely visible but also locall 2 For although the word ASCENDING is sometimes Figuratiuely spoken concerning God yet in this Article of the Faith it is taken in his proper and naturall signification in such sort that by it is expressed a passage from a lower place vnto a higher which is pointed out by the name of Heauen 3 Whereas in the Scripture there is mention made of a three-folde Heauen wee affirme that the highest of all is heere to bee vnderstood wherein is the seat and aeternall habitation of the soules of the faithfull and where also Christ is exalted aboue all Creatures 4 And although he be trulie ascended into Heauen yet doth it not follow thence that he is no more present here with his Church for the gouernment thereof seeing that the said Ascention dooth onely appertaine vnto that nature which is finite and contained in a place that is vnto his humanitie and not to his Diuinitie which is euery where alwais present and can be contained in no certaine place seeing it containeth all things For as AVGVSTINE hath spoken very notablie the body wherein Christ rose must bee in one place where as his trueth is euery where spread abroad 5 Hence we gather that hee is not now vpon earth in respect of his Manhood seeing he hath once ascended into that place whence the Scripture dooth testifie that hee will not depart vntill the restitution of all thinges and in no other manner neither then he did ascend 6 Yet wee say that God and man did ascend because that his humaine bodie was taken vp by the power of the Deity which was vnseparably joyned with the humain nature and nowe remaineth there after a manner vnknowen vnto vs. They are deceiued therefore who holde that Christ according vnto his humaine nature can be at the same time both in heauen and in earth And those also who auouch that his fleshe is euery where and all those in a word who bereaue his body of the essential and as DAMASCEN speaketh of the Caracteristical properties therof that is such as are markes of a true bodie 7 Now where as Christ after his Ascention was seen of PAVL and STEPHEN that vision was extraordinary and a peculier reuelation So that from thence it cannot bee gathered that Christ was not in that place wherevnto hee ascended 8 This Ascention furthermore was as it were a certain triumph after the victory gottē ouer the enemies of mankind which he ouercame 9 The end of this triumph is diuers and manifold First of all it testifieth that the woorke of our Redemption was finished vpon earth the which he would seale by this magnificall and royall triumph which for this cause is called by AVGVSTINE a confirmation of the Catholicall faith For by this meanes Christ hath gotten vnto the immortal and incorruptible life not an earthly but an incorruptible and aeternall mansion 10 Secondly that there should be extant a most cleare testimonie of the Diuinitie of Christ by the which his humanitie was taken vppon high whence also it appeareth that he consisteth of two natures 11 Thirdlie that hauing ouercome death hee should enjoy that glorye which was prepared and ordained for him before the foundation of the world was laid not according to his Deitie but according to his humanitie the glory wherof appeared then when a new ghuest as it were entered into heauen to wit the man GOD the which thing the Angels had neuer seene before 12 And although the man Christ was glorified by his Resurrection in such sort as there was nothing wanting vnto him yet this Ascention was a more certaine ample possession of that glory 13 Fourthly and lastly that he might prepare a dwelling for vs in Heauen and not onely prepare it but also allure vs thither that wee might follow him by an ardent desire and affection while we are in this life and here vpon earth seeke those things that are aboue 14 Nowe euen as Christ was borne for our cause dead for our cause c. So hee ascended into Heauen for our cause 15 The fruit and profite therefore which ariseth to the faithfull out of this Ascention is manifolde For first wee are thereby vndoubtedly assured that we shall once namelie at the last day ascend also into Heauen For where the head is there the members also ought to be the Ascention of the members shall bee such as the Ascention of the head was saue that he ascended by his own power where as we shall ascend not by our owne but by his vertue For our bodies ought to bee fashioned like vnto his glorious body as the members vnto the head 16 Secondly after this Ascention was the holy Ghost giuen vnto the Apostles Next were other gifts from heauen bestowed vppon men and the Church furnished with things needfull for the same 17 Thirdlye heereby a way is opened for vs vnto our heauenly countrey from whence we fell by the meanes of ADAM 18 Fourthly and lastlie his Resurrection confirmeth our faith For hereby we are assured that our soules separated from our bodies euen before the Resurrection shall passe to no other place then where Christ is that they may liue for euer in blessednes with him Defended by WILLIAM QVERCINVS Tarbiensis PRINCIPLES CONCERNING THE SITTING AT THE RIGHT HAND OF THE FATHER ALMIGHTIE XLVII 1 SEeing whole Christ that is Christ personally considered or in respect that he is one subsisting person is said to sit and that the action of sitting can not in the proper signification thereof agree vnto the Deitie in it self we must needs conclude that sitting properlie taken can in no wise agree vnto the Deitie 2 And although it may be properlie applied vnto that other nature of Christ which is corporall in that sense that sitting is opposed vnto the standing or the moouing of the bodie yet wee must not thinke that that glorious bodie of his though it be truly circumscribed and contained in a place doth either continually stand sit or moue For all these things are grosse and curious matters neither are they so particulerly to bee applied to the estate of that life 3 That which is added concerning the right hand of God is much more to bee taken Figuratiuelie as whereby those thinges are attributed vnto God which are proper vnto man seeing that God who is without a bodie hath neither right side nor left as beeing altogeather immeasurable and infinite 4 By this kinde of speach therefore being taken from the custome of Kings and Princes who are wont to make a
spirituall drinke 12 Further if Christ were corporally present he should be eaten without respect both of the badde and the good which is impossible For to eat the flesh of Christ is to beleeue in Christ to be joyned with Christ and to be drawen from death vnto life which can by no meanes agree vnto the wicked 13 For they as AVGVSTINE saith do onely receiue the bread of the Lorde but not the bread which is the Lorde which bread is also vnto them not a sign of Christs bodie but meerely bread euen as the Sacrifice of the wicked are by the Prophet HOSEAH not called sacrifice but only flesh Yet doth GOD justlie punish in them the contempt of his grace offered 14 Againe seeing the question in this point is onelie touching the soule and the feeding thereof to offer a corporall thing therevnto is to bee ignorant of the nature of things and to mingle heauenly and earthly things togeather seing that eating of Christs bodie with the mouth if it could be possiblie done could not reach vnto the soule but onely vnto the bodie And as the blood of Christ doth not wash them that are corporallie dipped thereunto the which thing might haue come to passe vnto the very Iews that tormented him But those who apprehend the force and efficacie thereof by true faith for they eat his bodie and drinke his blood who spiritually yet not by imagination but truly as hath bin said apprehend him as he is giuen vnto vs of the Father 15 Last of all Consubstantiation cannot be established by the woordes of the institution For Christ did not say Heere is my bodie that is in vnder or with the bread but this is that is this bread is my bodie And it were absurd to say that Christ who reached the bread vnto his Disciples was corporally in vnder and with that bread 16 Now the similitude of Iron beeing red hotte of an infant lying in his swathes of wine contained in the vessel are so grosse that they need no confutation for these conjunctions are natural wherby new qualities are aplied vnto bodies substances are joined vnto substances wheras al things in the Supper ar supernatural depēding vpon the institution of Christ Yea and that supernatural conjunction whereby the Deitie of Christ is personally vnited vnto his humanitie can haue no place in this argument nor yet that miraculous conjunction whereby GOD taking vpon him certain visible formes did manifest himself vnto some It followeth then that this compulation is Sacramentall whereby the signes and the things signified wholie remaining the Sacraments are that truly which they are said to be 17 The rest of the proppes of Transubstantiation being of the same strength with the former wee reject as making no account of them togeather with Consubstantiation it selfe adjoyning the saying of IRENAEVS that they who will not know the truth are forced to allowe of many falshoods Defended by MOSES RICOTERIVS a Gascoigne PRINCIPLES TOVCHING THE INVOCATION OF GODS NAME LXIII WEE HAVE DONE WITH THE WORDE and the Sacraments being the two markes of the Church wherevnto seeing Praier or the inuocation of Gods name is inseparablie ioyned it is conuenient that in this place we deale therewith 1 THe inuocation of God is an ardent affection bent towards God whereby we do both craue and exspect of God onely for Christ his sake spirituall and corporall blessings according vnto his commaundement and promises and also doe giue thanks vnto him for blessings receiued 2 The same is necessarie vnto all Christians that are come to yeares First because it is that especiall worshippe of God which the couenaunt of grace doth require of vs Next because this is the meanes whereby God will haue his elect to obtaine and keepe the grace of the holy Spirit and all the rest of his benefites Brieflie it is a testimony of Gods couenant in our hearts For whosoeuer doe call vppon the name of God they are indued with the Spirite of the adoption of Children and receiued into the couenant of God 3 True inuocation ariseth first from the true feeling of our wants the knowledge of the sufficiency of God and vpon the promise of being hard which is apprehended by faith 4 Inuocation is due onely vnto GOD the Father the Sonne and the holie Ghost both because hee alone is the onelie Authour of all good things and also because that to bee able to heare-and heale all that call vpon him in all places belongeth vnto none saue onely vnto the omnipotent God 5 Now whereas no man is worthie to present himselfe in the presence of God the heauenlie Father to the ende that he might driue away from vs all shamefastnes feare hath giuen vs the onely Mediator in whome alone he doth looke vpon vs as beeing reconciled and heareth our prayers Now the holy Ghost is he who giueth vs the true contrition of the heart and true faith in him vpon whome we call and doth inwardlie teach vs what wee ought to pray so that we doe call vpon the Father in the name of the Son by the holy Ghost 6 Neither of the three persons of the Deity therfore is to be omitted in true praier though they bee not alwaies distinctlie named but wee may sometimes call vpon God simplie and sometimes direct our praiers vnto the father sometimes vnto the Sonne and sometimes vnto the holie Ghost 7 By the intercession of Christ with the father is ment not any praiers proceeding in some maner of gesture from him now in heauen on our behalfe but the price of that redemption of his wherevpon when the Father looketh hee heareth his and also this namely that when wee call vppon the Father in his name hee in some sort doth offer our praiers according vnto the tender care whereby he is euen now vnspeakablie affected towards his members yet after his owne manner which is altogeather vnsearchable vnto vs. 8 Seeing Christ doth make intercession for vs and with vs in such sort as we haue spoken we holde that the praiers of the faithfull are alwaies acceptable vnto God thogh he doth neither alwais giue vnto vs that which we rightly ask nor at the time wherein we aske 9 And seing our praiers are to be framed according vnto the rule of Gods word we may simply without exception aske those thinges which God hath simplie and without exception promised vnto vs as the increase of faith the strength of the Spirite against temptations remission of sinnes and such like All other things not specially expressed as the deliuery from this or that danger and such like are to be desired with exception namely as farre as it bee expedient for Gods glory according as and also when hee thinketh meet who onely knoweth what is expedient to be granted vnto vs. 10 The father hath deliuered vnto vs by his deare son a most perfect generall forme of praier yet are we not tied vnto the very words thereof 11 The chiefe end
way vnto the gift of repentance 15 PAVLE therefore did not sinne against the holie Ghost who persecuted Christ and his members whome he knew not 1. TIM 1. 16 Although this sinne bee voluntary yet it followeth not that euery sinne which is voluntarie and committed against the conscience is irremissible 17 But contrariwise although these sins are horrible whether they be committed of infirmitie or of malice yet are they forgiuen vnto those that repent as they were vnto DAVID PETER and others 18 The counsel of God concerning the saluation of the elect cannot be dissanulled and therefore the elect cannot be guilty of this sinne 19 Neither doe all the reprobate necessarie fall vnto this sin seeing originall sin is sufficient to condemne them 20 This sinne is placed in the heart of man and therefore seeing God is the searcher of the heart diligent heed is to bee taken least that being carried away with a preposterous zeale we rashly passe sentence against any in judgeing them to be guilty of this sinne 21 Yet are they to be seriouslie admonished who continue to shewe themselues disobedient vnto the admonitions and judgements of God least that being at the length hardened by the Lords just judgement they run headlong vnto this downe-fall Defended by IOHN HALBERIVS CORTRACENVS PRINCIPLES CONCERNING THE RESVRRECTION OF THE FLESH LXXX 1 THe rest of the Articles of our faith being hitherto sufficientlie handled two of them remaine yet to bee discussed namely the resurrection of the flesh and life euerlasting 2 Although the Sonne of God by taking vpon him our nature by dying and rising againe hath performed the parts of our saluation Although also he doth bestow that quickning Spirite of his vpon all those that trulie beleeue the Gospell It remaineth as yet notwithstanding that what hath bene performed in him who is our head be also performed in vs being his members 3 Hence must the faithfull learne both day and night to meditate vpon the marke and shutting vp of their happinesse and to bee continuallie desirous of the same in such sort as although they bee tossed in this worlde by diuers and daungerous stormes of temptation raised vp against them by the Deuill the Worlde and the Fleshe they may yet continue firme and immooue-able in faith and in the hope of the liuing GOD and of the Lord Iesus Christ 4 Euen as death entred into the world by the sinne of the first ADAM whence the necessitie of death did arise Euen so wee affirme that death is abollished in the saints and chaunged vnto aeternall life by the vertue of the latter ADAM that is Christ to the end that as Christ did first of all rise againe vnto that aeternall life So all the elect may rise by him vnto the same 5 Now death is by a naturall generation conuaied vnto all the posteritie of the first ADAM whereas aeternall life is by spirituall ingraffing into the second ADAM deriued vnto his members 6 In this respect is the name of ADAM attributed vnto Christ namely that as ADAM was the stocke of mankinde breathing out poison according vnto the deadlie nature So Christ is made by grace the root of all the Saints powring the juice of eternall life into his members Wee doe therefore condemne the Philosophers who drewe the cause of death not from sinne but from this Aixome in naturall Philosophie vz. whatsoeuer is compounded is subject vnto dissolution Much more doe wee detest the PELAGIANS who teach that sinne and therefore death did arise not from the deprauation of nature in ADAM but from the voluntarie imitation thereof the which errour PAVLE dooth ouerthrowe as by manie Argumentes so by this most clearelie in that Infants themselues also are subject vnto death 7 Although that all sinnes which are the cause of death are truly remitted vnto the beleeuers yet notwithstanding are they no lesse subject vnto death then the very wicked themselues and that for two causes First because that the roote of sinne which is called originall sinne is not vtterlie abollished in them in this life but is brought to an end by death For then doth the strife betweene the flesh and the Spirite cease Secondly because that vnlesse they did shake of this life they could neuer be partaker of that other life which they hope for 8 And therefore we holde that the faithfull are depriued of this life rather by the mercie of God calling them vnto that aeternall kingdom then because that death is the reward of sinne 9 And on the other side that the vnfaithful do not rise by vertue of the resurrection of Christ which is alwaies vnto saluation and is bestowed vpon his members but by the force of that curse of God whensoeuer thou shalt eat of the fruit hereof thou shalt die the death 10 For seeing this degree doth comprehend both the deathes but especially the second which is eternall it must needes be that the vnfaithfull also shall rise againe whereas otherwise their bodies except they should bee joyned again with their soules should escape eternal paines which is ment by the second death 11 The whole person of euery man wholie considered but not in part is said to rise again For as the body only is said to lie down so the same alone to speak properly shall rise againe Whereas the soule seeing by death it hath suffered no detriment in the essence thereof can bee sayd to rise again but metaphorically as when it is brought by the Spirite of Christ from the seruitude of sinne wherein it was dead and wherein it could not so much as thinke much lesse will or doe the things that are of God into that holie libertie which is the way vnto eternall life We do therfore condemne them who dream that the soules seperated from their bodies are a sleepe and that they shall arise togeather with the bodies And we doe also detest the opinion of HYMENEVS and PHILETVS who did not distinguishe the spirituall from the corporall resurrection 12 The Scripture declareth by manifest testimonies that the soules of the faithfull who die in the Lorde are receiued of christ into that eternal paradise situated aboue all heauens whervnto Christ did ascend and that they are there conuersant with Christ being partakers in their measure of blessednes and felicity wheras on the other side the word of GOD and the consideration of thinges that are contrary doe shew that the soules of the wicked are thrust into hell and there tormented in their manner 13 The same bodies that lay down shal rise but not in the same qualities as the verie same body of Christ which was crucified buried did arise but not hauing those qualities wherewith it was endued when it was crucified dead and buried Yet this is the difference in that the bodie of Christ felt no corruption and therefore did ouer-come the power and effect of death euen in the verie house of death But our bodies are deliuered from corruption which seemed
the Mediator both of the Fathers that were circumcised and also of vs that now are vnder Baptisme 16 Thirdly that he came therefore into the world not to breake but to performe the law and perfectlie to fulfill it euen in the least points 17 Fourthly that he is the knot the band of both the couenants although he abrogated the olde by the new 18 We then condemne their blasphemy who thinking that Christ was born a bare man do teach that in his baptisme hee was first of all made pertaker of the holy Ghost and therefore that he is called God onelie in name Defended by DANIEL CHAMERIVS Occitanus PRINCIPLES CONCERNING THE PASSION AND DEATH OF OVR LORD IESVS CHRIST XLIII HAVING HANDLED THOSE THINGES which appertaine vnto the conception and Natiuitie of Iesus Christ our Sauiour we are to come vnto his Passion 1 AS soone as the WORD that aeternall Son of God taking vpon him mans flesh was brought foorth into this world hee began euen then to performe the mysterie of our Saluation Neither had it sufficiently profited vs that Christ had onely beene borne vnlesse also hee had performed whatsoeuer was required to bee done that wee should be reconciled vnto God 2 The will of the Father consisted in these points first that in him mans nature being perfect and pure from all sinne should most holily most perfectly and most fully fulfill all the righteousnes of the lawe Secondly that by the whole course of his life hee should take vpon himselfe the punishments due vnto our sinnes and pay the ransome of them by a full satisfaction 3 Therefore whereas in our beliefe wee go presentlie from his Natiuitie to the suffering of the Crosse thereby setting down a part for the whole is comprehended what soeuer Christ suffered euen from the very moment of hys conception vnto the day that hee was deliuered into the hands of the Iudge and that not without cause seeing this was the last and especiall act of the suffering of Christ for vs. 4 By his passion in like sort we vnderstand also al those sorts of injuries wherewith the Euangelists doe write that he was reproched and his punishments agrauated 5 In these sufferings of Christ we consider three things especially 6 And first of al both that fearful hatred of God against euerie transgression of the law which could in no wise bee appeased but by a most perfect satisfaction 7 And also that vnspeakable loue of God towards mā who sent that onely begotten Son of his that whosoeuer shuld beleeue in him should not perish but haue euerlasting life 8 Next wee are to consider the instruments which the Lord vsed to effect so great a worke and they were most euill namelie Sathan the Priests IVDAS and PILATE for who but such as were most wicked could finde in their heartes to accuse or condemne him that was most innocent yet the LORDE vsed them in such sort as by their meanes he brought to passe that worke which of all other the workes of God was the most holy and the most admirable that is the redemption of his Elect and as for the instruments who sinned not by compulsion but wilfullie and against their owne conscience hee allotted them vnto most just condemnation 9 Thirdly we consider the effects of that sacrifice namelie the force of that most perfect obedience of his euen vnto the death of the Crosse whereby we are clad with such a righteousnes as the law of God requireth and also the most ful satisfaction for all our sinnes wrought by this oblation once offered whence doth follow remission of sins freelie in respect of vs. Wherefore the Papists doe erre most foulie who besides the onely Passion of Christ go about to place their own merites and the merites of Saints as a needful supplie of the saide Passion or as though Christ was therefore borne that he might powre into vs the force to merite aeternall life of our selues 10 Nowe seeing Christ was true man that is consisting of a true soule and of a true bodie of a man he had a body subject vnto outward passions and therfore he bare most greeuous sufferinges in his bodie to the end that hee might trulie deliuer vs euen in respect of our bodies 11 Now in respect of the soule he was strucken thorow with most vnspeakable anguishes and torments yea hee suffered in his soule the most horrible and fearefull burthen of Gods wrath that he might deliuer our soules from the euerlasting torments of Hell They therefore are to be condemned who haue affirmed that Christ either did not suffer as the Simonians or that hee did not trulie but supposedly suffer as the Marcionites and the Manichaees did 12 The Diuinitie notwithstanding which was personally vnited vnto the humanitie that was assumed did not depart therefrom in the time of the passion but it so farre with helde it selfe in not shewing the force thereof vntill that his soule did vnspeakablie apprehende and feele the wrath of God then the which nothing can bee imagined more horrible the burthen whereof he had neuer bene able to sustaine vnlesse at the last he had bene strengthened to gaine the victorie by the same Deitie of the word 13 Iesus Christ then to speake properly suffered in his bodie and in his soule yet notwithstanding we may trulie and Christianlie say that the Lorde of glory was crucified dead c. not that the Deitie did suffer for the Diuinitie is imparible but that this bodie and this soule is the proper body and the proper soule of the WORD We doe detest therefore both the open Eutychians who as they confound the proprieties and the natures so they hould that the Deity did suffer also the close and secret Eutychians who are compelled in deede to confesse that the Deitie did not suffer but yet do hould that the communicating of the proprieties of the Godhead and the Manhood are reall euen in respect of the natures them selues and therefore that the WORDE in respect of it selfe did suffer some thing 14 That base estate of the WORD whereby he made himselfe of no reputation not in himselfe but in the fleshe which was assumed was especiallie seene as it were with the eies in his Passion wherein the aeternall Sonne of God as wee may say forgetting himselfe if I may so speake did hasten of his owne accord vnto such a punishment 15 The condemnation of Christ vnder CAIPHAS and PONTIVS PILAT which is a matter of no small moment consideration went before the punishment which he suffered For when as we could not stand before the Tribunall seat of God Christ appeared before the seat of the high Priest PONTIVS PILATE yet was he by and by condemned to be hanged vpon the Crosse the just for the vnjust that he might set vs free from the judgement of GOD the Father 16 The kind of punishment wherevnto he was judged was the Crosse then the which there was nothing more ignominious euen by the
sort doth appertain vnto the soule namelie in that respect that by the resurrection it was restored againe vnto the bodie that is vnto his proper instrument 5 Heere it is also gathered that the same verie bodie which was laid in the graue rose againe 6 The Resurrection did abolish none of the essentiall qualities of the bodie of which sort are to haue a quantitie and to bee finite whence followeth that it is also enclosed within the compasse of the members thereof and is contained in a place We do condemne therfore the Eutychians who held that he had a bodie that was not bodilie and the Valentinians who said that it was an aierie bodie and the Marcionites who turned his true bodie vnto a shadow both before and after the Resurrection 7 By the same reason also doth fall to the ground that inuented forgerie both of Transubstantiation and Consubstantiation as beeing altogether repugnant vnto the truth of the bodie of Christ 8 Christ was the first that rose hauing swallowed vp mortalitie and remooued at once all the infirmities of the naturall life from him selfe although that after his resurrection he did trulie eat and drinke that he might make vs fullie assured that he tooke vpon him again a true bodie 9 Christ which is proper to him alone rose againe by the power of his owne Deitie and not by any borrowed strength or by the force of anie creature Therefore his Resurrection is a most true demonstration that he was trulie God 10 There was great cause why Christ shoulde ryse the third day and not before least that if he had risen sooner his death should haue seemed to be but fained or if he had staied longer in the graue the faith of the elect might haue beene hazarded 11 The Resurrection of Christ was necessarie to the accomplishing of our saluation because that as it behooued him to suffer the death due vnto our sinnes so also it was needfull that death should bee ouercome by him that hee might bring vs vnto aeternall life beeing deliuered from mortalitie 12 It was agreable also vnto the justice of God that Christ should enioy aeternall glorie euen by the condition of the legall couenant which is do this and liue 13 The Resurrection of Christ is a sure pillar of our resurrection because the church is as it were the complement or filling vp of Christ and therefore taking away that head of Christian religion vaine were the preaching of the Gospell Therefore we detest from our harts the Saducees and all Philosophers that haue denied the resurrection of the flesh 14 The doctrine of the Resurrection hath beene continuallie held in the church of God the which also though it do depend vpon the omnipotencie of God onelie may yet in some sort by laying downe some sure grounds and principles bee probablie gathered by humaine reason 15 Our bodies shall not be two in nomber after the resurrection but the verie same bodie that lay downe in the graue shall rise againe The opinion therefore which IOHN the Bishop of Ierusalem held concerning the taking vp of an other body is worthelie condemned 16 The Resurrection of Christ doth properlie belong vnto the elect seeing the wicked are to ryse againe not by the vertue of his resurrection but by the just judgement of GOD vnto aeternall damnation euen by the force of that penaltie which GOD added vnto the commandement hee gaue to ADAM The day that thou shalt eate thou shalt die the death euen the first and the second death 17 It is no wonderfull case that Christ after his Resurrection did not openlie manifest himself vnto all men for as there is a time of mercie so is there a time of judgemēt with God 18 Christ proued his Resurrection vnto his disciples by all kinde of arguments as by the testimonies both of Angels of weomen and of men vnto whome he presented himselfe aliue euen in the same bodie that was marked with the scarres of the wounds adding thereunto also the testimonies of the Prophets 19 Vnto all these things he adjoined his conuersation which he had with them for the space of fourtie daies least either a shorter time should not suffice or if he had continued longer he might seeme to haue risen to such a life as he lead heere at the first 20 Hetherto also belongeth the manner of his appearing which was in some respect naturall that it might be manifest that neither his resurrection nor his glorie did take from him his true humanitie whereby he is and shall be our brother for euer and yet notwithstanding supernaturall that all might knowe him hauing laide downe this naturall life to be vnto vs the first fruits of a spirituall and an aeternall 21 Now seeing both this hystorie of the Resurrection and also testimonies of the Prophets which fore-tolde the same were published openlie and in the audience of as manie as would heare not onelie of the Iewes but of al other people and was also confirmed by all kinde of miracles it must needs be that neither the Iewes nor anie other people can complaine that Christ after hee had risen againe did not offer himself to be seene of them 22 And seing that Christ came to saue his elect wholly both soule and bodie and that his resurrection is his true and full victorie it followeth that that spirituall resurrection whereby it commeth to passe that our soules beeing spiritually vnited vnto Christ the old mā beginneth to die in vs being by little and little to be worne away is buried and the new man riseth again doth depend vpon the resurrection of Christ that euen as Christ after his resurrection not before as far as he is our head began to liue that aeternall life after he had ouercome all the infirmities of this naturall life which sinne excepted he had vndergone for our sakes so that qualitie of an vncorrupted life being begun in our soules while we liue heere and proceeding farther after the dissolation of this bodie is at the length to bee fullie perfected when the restitution of our bodies shall be accomplished and so the elect shall liue that aeternall life with Christ the type of which benefite is the Sacrament of Baptisme vnto vs. 23 Nowe euen as the Spirit of Christ passed from the Crosse into Paradise at the verie same moment that it departed out of the bodie thēce returned into the bodie that whole Christ in respect that he was man might be afterwards glorified so we do beleeue that their spirits who die in the Lord do straight way depart vnto God there to enjoy that measure of glory that is appointed for thē vntill that they beeing adjoined againe vnto the same bodies which will be the verie same in substance trulie corporal though in a far more excellent estate shal liue vnder Christ their head for euermore We do condemne therfore both that fable of Purgatory fire and also their doctrine who dreame that the soules of the departed
bee communicated vnto no creature II Now whereas in the Scriptures and in the writing of the Fathers that is sometimes ascribed vnto the outwarde Baptisme which is properlie belonging vnto the inward or that vnto the signe which appertaineth vnto the thing signified or to the Minister which is proper vnto the holy Ghost alone this commeth to passe not because that that thing which is the onely worke of the power of God can bee any waies transferred to any other thing but that the truth of that which is signified by the Sacrament may in regard of God who promiseth be knowen to be alwaies present III They are also greatly deceiued who thinke that Baptisme was properly and chiefly ordained to the end that Christians might by that outward mark be discerned from all other people 19 Now the signes themselues haue no other force then of Sacramentall signification that is to call the thing signified not onely vnto our remembrance but also offer the same vnto vs to be receiued by faith 20 Seeing Regeneration wherof Baptisme is the pledge is onely begun in the Saints the jangling Sophisters doe greeuouslie erre who thinke that originall sinne which is the corruption of nature is altogether taken away by baptisme and that by the worke wrought that is by the verie action of Baptisme and that it is abollished from the verie same moment that Baptisme is receiued neither will they haue that fire of concupiscence which remaineth in those that are baptized to be accounted a sinne Defended by ANTHONY THYSIVS a Low-countrey man THE SECOND PART OF THE PRINCIPLES CONCERNING BAPTISME LIX WEE HAVE DISPVTED IN THE FORmer Principles touching the causes and effects of Baptism it followeth that wee deale with those things touching the same argument which wee referred vnto this Disputation 1 THe subject of Baptisme is hee who is baptized And all those are to bee baptized who in regard of likelihood are contained within the couenant of God 2 Now the infants that are the progenie of beleeuing Parents and also those who beeing of full age doe offer themselues vnto the church by making profession of their faith and yeelding their consent vnto the Doctrine therein prefessed are to be accounted within the couenant 3 We holde that they who are of full age are not to be receiued vnto baptisme before such time as they be instructed and haue yeelded a confession of their true faith together with a protestation that they will lead a better life Because for more assurance the confession of the mouth is to be required at their hands 4 Touching infants seeing our adoption doth not depend vpon our selues or vpon any outward thing but onely vpon the election of God which began to be manifested at our very conception by vertue of that couenant I will be thy God and the God of thy seed and againe I will be the God of those that feare me vnto a thousand generations And although that infants be not indued with actuall faith which is by hearing yet doe wee at this day justlie baptize as in times past they were circumcised the infants of the Saints because they are comprehended with in the couenaunt of aeternall life by meanes of the faith of their Parents 5 It maketh nothing against this point that al who are borne of faithfull Parents are not elected For if this reason might preuaile wee would hardly be drawen to admit those that are of yeares Seeing all that professe are not elected It is not our part to enquire into those secrete mysteries of God but wee may justlie presuppose that both all their children who professe Christianitie and all those also who being of full yeares doe make profession of true faith are elected vnto aeternall life 6 Whereas euery man is said to bee saued by his owne faith and not by another mans it is to be vnderstood onely of those that are of yeares and we cannot allow of the opinion concerning the actuall faith of infants But leauing vnto God his secrete judgements wee doubt not but that the faithfull Parents doe according vnto the condition of the couenant apprehend the promise both to themselues and also to their children 7 Now the Sacramental adding of the seale doth presuppose that which is sealed to be present indeed namely that the partie baptized is by likelihoode comprehended within the couenant 8 If no wel ordered Church did euer admit either Iews or Turkes being of yeares or any other the professed enemies of Christ vntill they had beene catechised and made open profession of Christianitie much lesse cann any receiue their children but with the manifest profanation of Baptisme 9 Touching Papistes wee are in some sort to thinke otherwise of them in asmuch as wee may justly presuppose that the Church doeth as yet remaine within the filthines of Poperie in respect of the elect that are in their time to be drawen out of that mire because that the seale of christianitie though defiled with many spots and staines hath continued among them in the substantiall forme thereof as also the doctrine of Christianitie in respect of the Trinity and the person of Christ And therefore we are of judgment that the children of Papistes may bee receiued vnto Baptisme if either one of the Parents do require the same or som man be present that wil promise their right bringing vp 10 It is a great error to tie saluation vnto the outward Sacramentes as though they were absolutelie necessarie therevnto which the Papistes themselues that are of anie sound judgement doe not altogeather holde And on the other side hee that despiseth the marke of the couenant is justlie guiltie of aeternall death And therefore it is not the want but the contempt of Baptisme that is damnable the which sinne as also all other may bee done away by true repentance 11 Now he cannot be accounted a contemner of Baptisme who wanted oportunitie to receiue the same lawfullie And therefore wee doe cast away these cases of necessitie and all the corruptions brought into the Church vpon this occasion as being the inuentions of men 12 The effects of Baptisme administred either vnto infants or vnto those that are of age is not to be tied vnto the verie time of the administration thereof For the seede both of the worde and also of the Sacraments lieth as it were buried in the earth as long as it pleaseth God to deferre his grace 13 Now seeing wee are baptized for our whole life after and that Christ doeth neuer cast away those that were giuen him it followeth that Baptisme is not to be itterated We doe therefore condemne Rebaptization neither can wee in this point allow of CYPRIAN and the Affricane Churches and especiallie of that false and dangerous opinion which holdeth that the remission of sins past is onely sealed by Baptisme whence it came to passe that some did very carelesly defer Baptisme vnto their last end 14 The Baptisme of IOHN and of Christ was one and the
that is by the lawe and the Gospel wherevnto no man can add or detract any thing without high treason against the supreame Majestie of God The Pope then and all his followers who haue presumed to impose laws vpon the consciences are condemned in this Petition 7 We desire furthermore that he would send faithfull seruants to declare this word purely and sincerely and that he would driue away all false Teachers and Prophets who go about by their owne inuentions to draw others away from the will of God 8 But in asmuch as that worde barely expounded by man would rather turne vnto our damnation then saluation for our judgement is meere contrarye vnto Gods will and our will doth turne away euen from the knowen will of God wee desire that the Lord would vouchsafe to engraffe the same in our mindes by the force and efficacie of the holie Ghost that the true light may shine in them 9 And seeing we can by no meanes fully obtaine these thinges in this world as beeing compelled to carrie about with vs the reliques of sinne euen vnto our dying day we do therefore desire that that day may come wherein Sathan sinne and death being subdued the Lord shall be all in all whence it may be easilie gathered how senssesse they are that flie this day as a fearefull thing 10 Out of all these things we may readily collect that a spirituall and not an earthly kingdome is here spoken of as also our Lord Iesus doth witnesse Iohn 18.36 because it is exercised both by GOD who is a Spirite and also vpon the conscience 11 The necessitie of this Petition doth first appeare in that Sathan seeketh nothing els but to erect the kingdom of darknes and confusion which is meere contrarie vnto this amongst men For the which cause hee is called the Prince and God of this world 12 Heere vnto is adjoyned our naturall infection together with our corrupt judgement and peruerse wil who preferre lies before the truth sinne before righteousnes earthly before spiritual most euill before good and vnjust before right thinges and in some who cannot bee subject vnto the law of God 13 But although the Deuill and wicked men do runne madde yet the Lorde doth and will exercise his gouernement as well vpon them as vppon the elect For who can bee exempted from his authoritie who hath created all thinges yet in a diuers manner For hee imbraceth the one with his eternall fauour whereas he consumeth the other in his fearefull wrath 14 And if God be properly said to beare rule when as men do willinglie submit themselues vnto him he sinneth most greeuously who vnder the pretence that GOD doth already rule both the godlie and the wicked doth not desire that the gouernement which GOD exerciseth in his Church may be daily increased and inlarged Defended by FREDERICK BILLETIVS a Low-countrey man PRINCIPLES TOVCHING THE THIRD PETITION OF THE LORDS PRAIER LXVII HAVING OPENED TWO OF THE PETItions of the Lordes Praier which doe immediatlie respect the glorie of God wee doe now come vnto the exposition of the third 1 THis Petition THY VVIL BE DONE IN EARTH AS IT IS IN HEAVEN is the third in order of those whereof we haue spoken because that no man doth obey the will of God being made known and commanded saue onely those who acknowledge God for their king 2 The summe or scope of this Petition is that the will of God may be performed vpon earth by men who know the same and loue it from their hearts as it is done by the blessed Angels in heauen 3 The aequitie of it is vnderstoode by the praeface For God is said to bee in Heauen which signifieth power and authoritie and to be our Father both in regard of the first creation of al men and also of the redemption of the regenerate whence it followeth that we being his seruants and sonnes are bound to know willingly to practise the will of our Lord and Father 4 This Petition is necessarie because our fleshe beeing bond-slaue vnto sinne and Sathan is contrary heerevnto Now the more impediments that do hinder vs to perform the will of God the more earnest ought wee to be in seeking strength to practise the same It is also necessary to the end that wee perish not but may be made Citizens of the kingdome of God which cannot be vnlesse wee obey his will not that the obedience of the same doth make vs free-men of his kingdome but in asmuch as it declareth that we haue bene made the Citizens thereof 5 The parts of this Petition as being a perfect similitude or two that which is opened and that which doth open The former containeth our prayer for the execution of Gods will the latter setteth downe a similitude which sheweth how wee desire the same to be performed here vppon earth 6 Let vs therefore diligently examine euerie worde of the Petition First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offereth it selfe which according vnto the accustomed maner of speaking amongest Christians is expressed by the worde WILL though that will bee of a more large signification then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 7 Now the word WILL doth not signifie the facultie or action of willing which in God differeth nothing from his essence but it pointeth out those thinges which GOD willeth by a Metynomie of the adjunct put for the subject 8 The things which God willeth are of two sortes For some of them are of that nature that they are good of themselues by the goodnes which God hath put into thē others of them are good by accident or for the end that God hath appointed who can bring foorth good out of euill and light out of darknes 9 Again some of those things that God willeth hath he made known vnto vs others hath he reserued to himselfe whence some of the ancients and also of the School-men made the wil of God to be in part voluntatem beneplaciti that is his free vnbounded or secret will and in part to bee voluntatem signi that is his signified written or reuealed will The Grecians call the former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For knowledge for apointment will good pleasure which containe the charges commandements doctrine reuealed vnto men concerning the will of God either generall touching all or particularly aplied vnto the calling of euery one which are briefly comprehended vnder the name of the Law and the Gospell 10 Now wee are to deale in this place with that which is called the signified will because that only is perfect obedience which is yeelded by those that haue knowledge and are willing to obey and which is concerning those things which are good of themselues and in the regard of those that doe performe them 11 Wheras THY VVIL not anothers or euery mans is added it taketh away mens traditions
are taught what we ought to craue namely the free remission of all our sinnes whatsoeuer they bee by and for Iesus Christ our Lord. 7 There are foure things then contained in this Petition 1. a confession of our sinnes who haue made vs guiltie of aeternall death 2. The great patience and clemency of God towardes vs is commended who doth not onelie beare with vs who daily offend him but also doth pardon euery one of vs so many sinnes 3. Out of the proper signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FORGIVE we gather that the remission of our sinnes is a free gift 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEBT which the Syrians call CHIBAH doeth teach vs that all our sinnes which are heere figuratiuelie and according to the propriety of the Syrian tong called DEBTS are whollie forgiuen vs. The Papists therefore are mad with their merits and distinctions betweene the punishment and the offence between mortall and veniall sinnes as they define them though we doe not denie some sins to bee greater then others and who flie vnto their satisfactions as beleeuing that their sins are not wholie done away by Christ onely 8 Vs Christ would haue vs to vse this worde to the end we might learne not onely to be carefull of our owne saluation but also of our brethrens and this is true loue which is so much commended vnto vs. 9 In the other part of this Petition we are taught what our dutie is 10 Namely that following the example of our most mercifull Father we should trulie forgiue all trespasses vnto those that haue offended vs which is one of the speciall effects of true loue 11 Now this second part is added that we may rightly craue the remission of our sinnes and so may come vnto prayer with true faith and repentance the marke whereof is loue towards our neigbour 12 Neither are we bound onely to forgiue those that haue offended vs but euen to loue them no lesse then our selues 13 The word AS doth not paint out the cause degree or aequalitie of the forgiuing proceeding from vs with the remission which wee craue at Gods hand but it setteth downe the resemblaunce thereof after a sort and our willingnes therevnto 14 This worde then is added as a signe whereby wee might be confirmed that God hath so certainlie forgiuen vs our sinnes as we are assured that we haue forgiuen our neighbours and that we are voyd of all hatred enuie and reuenge 15 Now we forgiue our neighbours their sinnes as far as they concerne vs and not in regard that they haue offended God whome hee especiallie offendeth whosoeuer hee be that trespasseth against his neighbour 16 Whosoeuer then desireth his sinnes to be forgiuen him and hath not forgiuen his neighbour or hauing forgiuen him in words doth intend to be yet reuenged hee doth againe desire that God would not remit him his sins but to take punishment of them 17 Yet is it lawfull for a Christian to seeke redresse by the Magistrate of the injurie that is done vnto him both that thereby the societie of men may bee preserued and that lewd men be not incouraged to abuse the patience of the good but yet so as all desire of priuate reuenge and al offence be auoyded Wrongfully therefore did IVLIAN the Apostata gather out of this doctrine that Christians did take awaie the authoritie of the Magistrate and the vse of lawes Defended by SAMVEL BOYSSYNVS Occitanus PRINCIPLES TOVCHING THE SIXT PETITION OF THE LORDS PRAIER LXX HAVING DONE WITH THE FIVE FIRST Petitions of the Lords Prayer the sixt and the last is now to be opened 1 THis last Petition is rightly placed after all the rest and especially next after the first For first seeing wee doe heere also craue of our God those thinges which make for our saluation order requireth that after we haue in the former Petition begged the remission of our sinnes we should heere desire the strength of the Spirit whereby wee might bee daily enabled to stand against all temptations 2 For although our sinnes are forgiuen vs yet are wee neuer so cleared of them but the reliques of the flesh doe still remaine in vs whereby our aduersarie doeth driue vs vnto diuers sinnes Wherefore wee desire that the Lorde would not suffer vs to be ouercome by the Deuill and the lusts of our flesh which doe continuallie warre against vs. 3 Nowe because wee wrastle not with flesh and blood that is with those enemies which we are able to gainst and by our owne strength but against the powers of the Aire that is against Sathan himselfe who doth continuallie as a roaring Lyon lie in wait for vs and prouoke vs to sin this Petition is altogeather necessarie for vs that thereby wee may obtaine spirituall armour at Gods hands 4 This request consisteth of two partes the Petition it selfe and the declaration thereof The Petition is LEAD VS NOT INTO TEMPTATION the declaration of it is BVT DELIVER VS FROM EVIL 5 In these wordes LEAD VS NOT c. is shewed that neither the Deuill himselfe nor any other aduersarie can doe ought against vs but by the Lordes permisision and as farre as he will permit them 6 By the worde LEAD as also by many other that are found in the Scripture as to harden to deliuer vp into a reprobate sense c. is not ment a bare permission of God onely as some thinke but a permission joyned with the decree and ordinance of God who doth vse the woorke of Sathan and the concupiscence of men either for the punishing of sin with sin or for the chastisemēt of his children 7 Now the Lorde is said to lead those into temptation whom in his just judgement he giueth ouer vnto sathan or their own wils 8 Neither are wee for this cause to thinke that God is the Author of sinne for what so euer he willeth the same doth hee will justlie and holilie and his action euen in that temptation wherevnto men do yeeld is altogeather without sinne wheras the action of Sathan and those that obey him is both vnjust and altogeather sinfull It is without cause therefore that some doe gather out of this doctrin that we make God to be the author of sinne 9 Neither are we taught simplie to pray that we be not tempted at all but that wee bee not lead into temptation For it profiteth vs to bee sometimes tempted but we pray that wee be not ouercome of the temptation and so offend God 10 The word TEMPTATION or to TEMPT is of a double signification for sometimes it signifieth to sift or to trie and sometimes to lead vnto euill God therefore is saide one way to tempt and Sathan another Sathan that hee may destroy condemne and ouerthrow but God to the end that by trying his he may see what strength is in them not because God knoweth not what is man but partlie to teach his children to knowe themselues and partlie that he
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
same leaning vpon the power of GOD doth preuaile against the gates of Hell and it is also bestowed although not in the same measure but as it pleaseth the holie Ghost to giue it vppon euerie particular member of the Church whereby it commeth to passe that the holy Ghost in them dooth tread Sathan vnder feete resist the fleshe beare rule ouer sinne yea at the length vtterlie destroy and ouercome death 4 Neere vnto this is that other extraordinary particular force whereby the Lord indued his when and whom hee thought good with the power of casting out Diuels in the name of the Lord and with other gifts of woorking miracles 5 The other Ecclesiasticall power which concerneth the order appointed for the Gouernement of the Church is defined to bee that power which is giuen vnto them that are in the function of the Ministerie ouer those whose saluation they are in respect of their calling to promote of this sort are Pastors and Elders called also Gouernors of whome wee haue spoken in the former sort of Principles 6 This whole power consisteth in three points namelie in teaching in appointing of lawes and in censuring 7 The right and authoritie of teaching not what they thincke good but that onelie which the Lorde hath written by the Prophets and Apostles and in the publicke administration of those Sacraments which and in those rites wherein hee commaunded them to be administred dooth belong onelye vnto those Pastours that are rightlie called as long as the ordinarie vocation dooth remaine 8 Now this authoritie euerie faithfull Pastor is bound to practise not onelie vniuersallie amongest his flocke but euen towardes euerie particular sheepe thereof by instructing comforting and correcting them according as their necessitie requireth as the Lord in EZECHIELL and the Apostle himselfe by his owne example dooth teach vs. Act. 20. 9 The strength and efficacie of this power is shewed in that it is Metaphorically expressed by the names of Keyes of shutting and opening and properlie vttered by remission and retaining of sinnes and it is also of that great moment that that is saied to bee loosed and remitted and on the other-side to bee shutte and retained in Heauen which is opened and remitted and in like sort shut and retained in earth 10 Yet is not that by this meanes transferred to men which is onely proper vnto God and to our sauiour Christ Iesus vnto whome alone all judgement is committed but heereby is ment that that is ratified with GOD which is rightly done in his name by his Pastor that is chosen thervnto or rather that God is the authour of that which hee doth by his Ministers declaring remission of sinnes vnto those that beleeue the Gospell and condemnation vnto the vnbeleeuers according vnto that saying Hee that heareth you heareth me hee that despiseth you despiseth me he that beleeueth shal be saued hee that beleeueth not is alreadie condemned The Romish Prelate therefore and his false Cleargie who doe falslie beare the world in hand that the keies and power of opening and shutting of heauen is committed vnto them do abuse their Ministerie and according vnto the saying of Christ let them alone they are blind leaders of the blind 11 The other part of this Ecclesiasticall gouernment being committed to Pastors and Elders which wee said to consist in appointing of lawes is so to be vnderstood not as though it were lawfull in Christian Religion to impose lawes vpon the consciences as it is in the Ciuill pollicie to ordaine and to abrogate ciuill lawes and constitutions the which point the Apostle expreslie testifieth not to be permitted vnto the very Angels For we haue but one law-giuer namely the onely Sonne being the alone interpretour of his Fathers will and the head of the Church who hath most fully opened the whole counsell of our saluation togeather with the whole worshippe due vnto him and hath both by his own mouth and also by the Apostles both by preaching and by writing most perfectly set down the gouernement of his owne house euen vnto the ende of the world wherevnto nothing is to bee added or detracted and wherein it is vnlawfull to change one tittle 12 That matter therefore remaining whole and sound in those points which God hath commanded concerning his worshippe and the duties of a Christian life it followeth that the Church hath power to enact lawes onlie touching those thinges which belong vnto comelines and order and appertaine vnto the mutuall agreement of the faithfull in the outwarde worship of God in consideration of which matters seeing by reason of the diuers and sometimes repugnant circumstances the Church beeing now gathered out of all nations they cannot bee the one and the same at all times and places It followeth that it is free and lawfull either to ordaine or to abrogate them as it shall appeare that the necessitie or commodity of the Church doth require the same 13 But heere some thinges are especially to bee verie carefullie taken heede vnto First that the conscience bee not ensnared hereby as though these lawes were anie part of Gods worship For the Lorde doth condemne all will-worship as being himselfe the onlie Law-giuer of the conscience 14 Secondly that vnprofitable curious and ridiculous rites be not appointed in stead of graue comely and profitable order 15 Thirdly that the true and pure worship of God bee not hindred much lesse oppressed by the multitude of such lawes 16 Fourthly that especial care be had that these things by a false pretence of Religion grow not into superstition much more that they degenerate not into impietie and if this come to passe that they be either presently amended or rather vtterly abollished 17 Now that men haue long since greatly offended in these matters experience alasse and the lamentable deformity of the church doth make it true and manifest whereas the true vse both of the word also of the Sacraments hath bene not onely depraued but euen turned into open Idolatrie All the will-worship then that hath beene brought either into the West by that Romish Prelat and his false Bishops or into the East Churches by the Patriarkes of Greece we doe at once condemne And we affirme that those Christian Magistrats haue doone well who by the procurement and aduise of the true seruants of God haue cut off out of their Dominions many vnprofitable ceremonies and altogether abollished the vngodly and superstitious rites how ancient so euer they were We doe on the contrary side auouch that they haue smally regarded the good of the Churches within their dominions who either haue retained the relicks of such ceremonies or haue chosen in a kinde of preposterous judgement rather to correct them then at once to abolish them 18 Briefly the ordinary and lawful power to ordain and abrogate these lawes doth neither depend onelie vppon the will and good liking of the Pastour alone nor yet vpon the judgement of some Presbitery onely but there is also