Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	body_n	bread_n	11,992	5	8.2057	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

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

once an onelie and a most perfect Sacrifice vnto God neither was there anie other that could can or shal be able to performe that work 13 For the Sacrifices that ought nowe to haue place among Christians are onelie of thankesgiuing that the faithfull may giue thankes vnto God for all his benefites and offering their prayers vnto him may perpetually consecrate themselues whollie a liuing and an acceptable sacrifice vnto his majestie An expiatorie or propitiatory sacrifice there is or can bee no other but that which Christ once made most perfectlie vppon the Alter of the crosse 14 Yet we do not denie but that the auncient writers did giue the name of Sacrifice vnto the Lords Supper but as in this point so in manie other thinges in a verie farre streatched signification and that partlie to the end that as they thought they might set foorth the dignitie of this high mysterie whereat the Angels doe admire and partlie that they might note out and retaine the custome vsed amongst the auncient Christians Who were wont in their holie feastes of loue to bestowe and offer guiftes and offerings of diuers thinges and euen of meat and drinke which beeing collected togeather into one were so disposed of by the Pastors of the Churches as first of all they were by praiers offered vnto God next some portion of them was taken wherby the holy Supper was administred lastlie that which was left was bestowed for the maintenance of the poore Out of which rites the Masse-mongers doe as yet retaine the names of OFFERTORI COLLECT and COMMVNION And hence it is thought that the name of the MASSE was deriued euen from the custome that the faithfull had to send those things vnto the publick assemblies of the Church which they would haue bestowed vpon holie vses 15 Now it is no lesse fabulous that the Popish Masse was celebrated by IAMES or anie other of the Apostles then it is most true that the same was coyned neither all at once nor yet by one and the selfe same man but was soldered together as now it is by manie Popes after manie yeares and after that it had bene eiked out with many patches which were added thereunto 16 Vnto the former errors there are adjoyned not a few others as that it is celebrated not by the congregation of the faithfull but by one Masse-monger alone that the Sacrament is after the holie action RESERVED as it were a preseruatiue against whatsoeuer inconuenience that the names of dead Saints are called vpon and their imaginary merits intermingled in the Masse that the one of the signs is in a kind of impudent and altogeather hellish boldnesse taken away from the lay people as they call them that the whole action is done in a strange tongue that the Masse-Priest alone is priuie vnto many things that are done therin that they vse the attire and gestures of stage-plaiers and many other things brought forth by this plant which the heauenly Father hath not planted and therefore shal one day be altogeather rooted out Therefore we detest this imaginary and blasphemous sacrifice of the Masse which is contrarie vnto Gods worde and ouerthroweth the force of Christes Passion and bringeth in almost innumerable errours and wee pray with al our hearts and soules that the Lord would graunt vnto all his Churches the pure and sound vse of his holie Supper Defended by THEOPHILVS HESPERIVS of Bearne PRINCIPLES TOVCHING CONSVBSTANTIATION LXII WEE HAVE ALREADIE DISPVTED concerning Transubstantiation Consubstantiation being the neerest error vnto it is now to be handled 1 COnsubstantiation consisteth in this that the bodie and blood of the Lord is said to bee corporally naturally and really present in vnder and with the bread and the wine 2 It hath this common with Transubstantiation that in both of them the wordes of the institution are in a preposterous sort stiflie maintained without any regard vnto the meaning Although that in verie deed the wordes are chaunged in both by the fained interpretations whereby they are expounded whence manie absurdities doe follow 3 First in that both of them doe take away the force nature of a Sacrament which consisteth in this that two thinges should bee in them namely earthly elementarie and signifiyng then heauenly inuisible and signified both which are seuerallie considered not as they are something absolutely and simply existing of their own nature but as there is a mutuall comparison and referrence between them whereby the signes do represent the things signified are represented 4 Next Transubstantiation maketh that the thing is not that which it is and that it is that which it is not but Consubstantiation maketh that two things indeed are become one 5 Thirdly this doctrine doth include contrarieties for it affirmeth that the same body is receiued both naturally and supernaturallie whereas the truth doth teach that the signes are naturally and the things signified supernaturallie participated 6 For the receiuing of the mouth and also the helpe of the other senses are heere required by the institution of Christ to the ende that that which is naturall and corporall may performe his owne office the operation also of the mind and faith is especiallie to be present that what is spirituall may be receiued by spirituall instruments 7 Yet wee confesse that the bodie and blood of Christ is offered bodilie that is corporallie in the holie Supper But after the same manner that PAVLE saith that all the God-head doth dwell in him corporally that is trulie and fullie the Lord performing without all doubt that which hee promised 8 And although the bodie of Christ be of it selfe a naturall substaunce and contained within the dimensions or limites thereof yet is it not materially but spiritually eaten of vs. For the fleshe would haue profited vs nothing but the Spirite and life yet we may say in some sense that the bread and the wine are the bodie and the blood and that the bodie and the blood are fed-vpon namely in a Sacramentall manner 9 This Doctrine also is directly contrary vnto that end of the institution whereby Christ commaunded vs to celebrate his memorie For if hee bee present his memorie cannot be called vnto our remembraunce except wee will speak very vnproperlie seeing things past and not present are called into memorie 10 Againe it doth abolish the nature of Christs bodie For if the same be thus receued by euery one in particuler it must needs be both present in infinit places at once and also be infinite of it selfe The which point is contrary vnto the Articles of our beliefe whereby we beleeue that hee was true man that hee was borne suffered dead risen againe ascended vp into heauen 11 Furthermore if the receiuing of Christ were corporall the ancient Church vnder the law had not bene partaker of his bodie because the same was not as yet borne which point is contrarie vnto the Apostle who saith that the Fathers did receiue the same spirituall meate and the same

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

prescribe them but it is an especiall part of their dutie both to see according vnto the authority graunted vnto them that the true worship of God bee lawfullie established according to his word in the countries that are vnder their gouernement and also to defend the same being once established against the violaters thereof euen by punishing them with death if the case so require 13 In this commandement also the flockes are bound to obey their Pastors and ouerseers and also cheerefullie to honour them and prouide for their maintenance as they on the other side are bound with great conscience care to feede their flocks committed vnto them 14 Yet can neither the subjects with a good conscience obey their Magistrats when they command them thinges that are manifestlie impious and vnjust nor the flockes yeelde obedience vnto their false Pastors who goe astraie from the will of God 15 Yet it is not lawfull for priuate men to rise or oppose themselues violentlie against the Magistrates that deale tyranniouslie with them but it is their dutie when anie such thing commeth to passe either to betake themselues to praiers and pacience which notwithstanding muste not carie vs away from that which God requireth of vs or to flie vnto them vnto whome the Lawe hath giuen authoritie to bridle and to restraine such tyrants 16 The particuler actions of some which seemeth to giue leaue to priuate men to take armour against a tyrant are not rashly to be drawne into example 17 Briefly we affirme that within this commandement our neighbour also is comprehended that is euerye man our enemies and all vnto whome wee may doe good in the Lord because the lawes of nature it selfe do bind man vnto man 18 Hitherto concerning the commandement The promise adjoined vnto the obseruation therof is anexed vnto it first to the end that men might bee more and more stirred vp to yeeld the said honour Secondly that it shoulde be as it were an earnest-pennie of the diuine couenaunt Wherein also mention is made of that land which the Lorde had appoynted as it were a pledge of his couenaunt 19 This promise belongeth vnto vs not as far as wee consider the same as it was sometimes made vnto the people of the Iewes concerning that holie land but in regard that wheresoeuer wee bee the earth is the Lords and in what countrie soeuer we dwell the same is graunted vnto vs by the gift of God 20 Now this promise is meruelouslie agreeable vnto the commandement it selfe whereby the prolonging continuance of this life is promised vnto him that honoureth those that were the instruments of the life which he enjoyeth 21 And euen as a long and a prosperous life is promised vnto obedient Sonnes so on the other side all disobedient vnthankful and obstinat Children are assured of the punishment of infamie joyned with diuers and great calamities and torments 22 Neither are we therfore to conclude that this promise is vaine because neither those are alwaies long liued who performe this dutie neither yet al the breakers of this commaundement doe die in their youth For the Lorde doth so dispose the blessings of this life as he thinketh expedient and the sooner hee calleth hence those that are obedient vnto their Parents by so much the sooner he blesseth them now the long life of the rebellious do so commend the pacience of God as notwithstanding it becommeth a curse vnto them Defended by IOHN GIGORDVS Baeterrensis Occitanus PRINCIPLES VPON THE SIXT COMMAVNDEMENT OF GODS LAVVE XXXV 1 SEeing that life giueth beeing vnto mankinde and that the commandements folowing do appertain directlie vnto the preseruation thereof this commaundement is justlie set downe in the first place the reason wherof is three-foulde meerely and directlie diuine naturall and politike 2 Directlie diuine because that seeing God is the onelie Authour and judge of mankinde he sinneth most greeuouslie against the Majestie of God whosoeuer doth errogate vnto him selfe the authoritie to take away life from man 3 Naturall because that seeing nature doth desire nothing more then the preseruation of it selfe he seemeth to bid battaile vnto all humanitie whosoeuer goeth about to destroy the verie nature of man it self as far as in him lieth 4 Politicke because the other sins of men against men do but annoy the societie of man whereas murther dooth vtterlie destroy and abollish the same 5 The slaughter of man onely is heere forbidden The MANICHAES therefore doted who thought that the vse of those things ar here prohibited which we can not enjoy except their liues be taken away from them 6 Yet it is rightlie gathered that all cruelty and sauadgenes in shedding the blood euen of beasts is here forbidden 7 He is not a manslaier vnto whome the Lord hath giuen expresse authoritie ouer the life of man either ordinarie as vnto Magistrates or extraordinarie as vnto PHINIAS SAMVEL PETER and generally vnto all those whose seruice it pleaseth his Majestie to vse for the punishment of some men so that it be knowen vnto them that God hath set them a worke 8 Yet extraordinary facts are not to be drawn vnto examples 9 Magistrates are so bound to reuenge wilful murther as they neither can nor ought to pardon their liues The Anabaptists therefore are intolerable who take away that power from the Magistrate and they are also greatlie to be reprehended who contrarie vnto al right and equitie woulde perswade men that the superiour Magistrates haue power to pardon wilfull murther 10 The Magistrate is bound to defend his people against all Domesticall enemies of the publick peace and also to saue them from the violence of forraine foes euen by force of armes if necessitie compell him It is then a most grosse error and most pernicious vnto mankinde to holde that all warres are vnlawefull vnto Christians 11 Seeing that the especiall bande of publicke peace is the agreement in the true worship of God the Magistrate is also the maintainer of the first Table against those that are manifestlie impious against heretiks that are condemned of their owne selues and all such as are the violators of the publick peace of the Church 12 This can bee no buckler to the vnjust persecutions either of the Papistes or of anie other against the Church which are alwaies likelie most vnjust both in respect of the matter it self and also of their forme of proceeding 13 They are to be accounted wilfull murtherers which haue had a purpose of killing either long before or vpon some sodain passion of their minde Yea and those also who not purposing directlie to murther do yet in the heat of their anger so hurt their neighbour as death followeth thereupon neither can drunkennes excuse murther 14 Slaughter meerelie committed at vnawares namelie wherein it appeareth that there was no purpose of hurt is not contained within this Lawe yet notwithstanding this kinde of fact requireth some clearing and a forme of discharge from the guiltinesse of the fact both

But now we come to examine the words of the petitions the word BREAD is taken in this place neither simplie nor Metaphoricallie for the bread of the Supper or Thankes-giuing of almes of tribulation of Doctrine as some of the auncients haue expounded it but it is taken by setting downe a part for the whole for all those thinges which are required for the sustentation of this life 9 Now whereas Christ hath expressed this Petition by the name of BREAD beeing the moderatest kinde of sustenance that men vse and not flesh or of daintie faire hee doth thereby commend vnto vs the care of thriftines and so brietie and teach vs that wee ought to bee content with small and meane things 10 For although we may vse meat not for necessities cause onelie seeing the Lord doth most liberallie grant vs manie things besids those that are necessarie for the maintenance of this life yet are wee to take heed least abusing the sweetnesse of these thinges and forgetting that heauenlie bread we giue our selues vnto pleasure according vnto the saying of PAVLE Rom. 13.14 Take no thought for the fleshe to fulfill the lusts thereof 11 Where he adjoyneth OVR hee teacheth vs that we ought to abstaine from other mens goods and that we are in a sinceare conscience to vse the things which God of his mercie bestoweth vpon vs. 12 Now the bread is made ours by his free-gift because neither our endeuours labour or hands as is saide LEVIT 26.20 can profit vs anie thing except the blessing of God be joyned with them yea and the aboundance of bread it self woulde not bee anie whit auaileable vnto vs except it were from aboue turned vnto our nourishement 13 The verie rich men themselues then with whome God hath dealt so bountifullie are bound heere to craue dailie bread For it is God who doth not onelie giue and take away good thinges but also blesseth that which wee haue receaued and giueth force of nourishment otherwise bread hauing lost the staff thereof would be but as a stone vnto vs. 14 Now although that these things which we haue receaued of God are ours and that we may vse them with a good conscience yet it is not meet that they shoulde bee ours in such sort as they be onelie turned vnto our owne vse but we must alwaies remember that we are but stewards of Gods blessings and bound to yeelde an account before his Tribunall seat howe wee haue bestowed them 15 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dooth not signifie a supersubstantiall bread as some haue thought but such as is sufficient for the dailie sustentation of our bodie 16 For the children of God are so caried aboue this life that they may yet necessarilie craue earthlie thinges for the maintenance of their vocation in this life especiallie seeing the fatherlie kindnes and fauour of God doth appeare euen in meat and drinke and that godlines hath the promises not onelie of the life to come but euen of this By this word DAILIE is condemned their follie who haue vsed an immoderat kinde of abstinence and hurtfull vnto the health of their bodies and became at the length to liue so austerelie that they dreamed the same to be a kinde of Angelicall perfection 17 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GIVE or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as LVKE hath it doth teach vs that God is the authour euen of corporall blessings and that food and raiment and whatsoeuer do make that wee eate our bread in quietnesse doe come from his meere liberalitie They are to be rejected therefore who doe attribute anie thing vnto the merites of men which are none at all in obtaining of corporall things 18 Now whereas we desire these thinges to bee giuen vs of God which hee hath commanded vs to get with the labour of our hands and the sweat of our browes this is done for two causes especiallie First because our industrie and diligence do auaile vs nothing for the obtaining of things needfull except the blessing of God bee ioined vnto them Next in that wee are not properlie nourished by the power of meat and drinke but onelie that the Lord vseth them as instruments 19 The word THIS DAY teacheth that we ought to bridle our immoderat desire of transitorie things wherevnto we are carried away beyond measure 20 It teacheth also that we are continuallie to depend vpon the goodnes of God and that we are not to pine our selues with ouer much caring how we shal haue things necessary for many yeares 21 Yet are they not heere condemned who lay vp for the time to come that which they haue gotten by lawfull meanes so that it be done to a good end and that they repose not their confidence therein Defended by IOHN TAFFINVS of Tornay PRINCIPLES TOVCHING THE FIFT PETITION OF THE LORDS PRAIER LXIX 1. SEeing we haue in the former Principles made the second part of the Lordes Praier to be two-folde so that the things contained therein were shewed to be either corporall or spirituall It followeth that hauing alreadie dealt with the corporall we now come to the handling of the spirituall things 2 Now all the spirituall things which belong vnto our saluation and which Christ teacheth vs to seeke at Gods hands are referred vnto true repentaunce the which as it hath two parts so the same is contained in two Petitions 3 True repentance consisteth first in that wee bewaile our sinnes and by faith desire them to be done away next that we be careful not to commit those things againe The former of these is contained in this fift the latter in the next which is the last Petition 4 The necessitie of this Petition is no lesse then the aequitie of it For seeing all men by reason of their sins are so hatefull in the sight of God that they can haue no hope of aeternall life except the Lord pardon thē their offences surely there is none but may see what gret necessity ther is of this Petition whosoeuer therefore desireth to be saued he is to know that this petitiō is very needful for him 5 The reason of the aequitie of it is the same for there is nothing more aequall then that wee should daily craue the remission and pardon of our sins at the handes of our mercifull God whome we continually offend I We cannot therefore but condemne the Pelagians who thought that this Petition was to bee vsed for modesties cause the which modestie is nothing els but blasphemous impudencie II We detest also the madnes of the Catherists Coelestinians Anabaptists and all such monsters who dreaming themselues to be perfect and free from all spot of sinne do deny that they haue any need of this Petition III And the Nouatians who leaue no hope of remission vnto them that haue fallen into any sinne after that they haue once receiued Baptisme 6 This Petition that we may come vnto the particular opening of it hath two partes In the former whereof we

and whatsoeuer is contrary or besides the will of God 12 The word BE DONE that is be fulfilled doth teach vs that we are to obey Gods will with the whole affection of our soule with all our mind and thoughts 13 Whereas it is set down passiuelie BE DONE it seemeth that it may bee gathered thereby that man before the first grace is onelie considered passiuelie as beeing to bee wrought vppon but not working so that euen to will what is right is giuen of God Next wee gather that after the first grace the continuaunce of willing that which is good and the perfection therof is in the hand of GOD onelie euen thence that we are commanded to craue that Gods will may be done whereas wee doe not craue those things that are in our owne power 14 BE DONE IN EARTH AS IT IS IN HEAVEN the word HEAVEN and EARTH are to bee vnderstood Metonymically that which doth containe beeing put for that which is contained 15 The will of God vpon earth is in deede performed onelie by men vnlesse a man will referre the word OBEYING Metaphorically vnto other creatures yet not by all men but by them onely who are regenerated Although as AVGVSTINE saith the will of God is doone concerning but not by the rest 16 Now because humaine frailty which by Gods decree doth alwaies cleaue vnto man in this life can beare no more it commeth to passe that the will of God is but begun to be performed by the regenerate here vpon earth and that onely in affection and in faith this also being the will of God that besides the loue which wee are commanded to yeeld vnto God and our neighbour we should also beleeue in Christ But when God shal be al in all we shall then perfectlie and fully obey his will 17 Neither is there any more then this meant by the note of the similitude AS which doth not point out an aequall qualitie but a likenes and an agreement therein not that the regenerate should vppon earth performe the will of GOD in as great measure but in the like affection operation that the Angels do execute the same in heauen 18 Now IN HEAVEN al those that remaine therin as the soules that are in blisse and the Angels doe obey the will of God 19 Yea and the Sonne also in respect that the Mediatour Christ doeth as yet the will of his Father in Heauen when as he doth make intercession for vs and bringeth to passe whatsoeuer doeth belong vnto the edification of the Church 20 The soules also that are in blisse doe in heauen celebrate the praises of God and do desire after their manner both the deliuerance of their brethren that are heere militant vppon earth and also the punishment of the enemies 21 Now those blessed ministering Spirits do performe the will of God diuers waies as by singing that song Holie holie c. by procuring the saluation of the elect and punishing the wicked as it pleaseth GOD to vse their seruice 22 Now all these Spirites doe execute Gods will I Most willingly bicause they obey him without murmuring II Most readily and surelie because they make no delaies but presently betake themselues vnto that which they are commanded to doe III Most faithfully because they both heare and also performe in deede their whole charge and not a part onely and being once sent they neuer cease vntill they be called backe againe 23 We desire therefore of God that hee would giue vs both the will and the power to obey and that wee may be seruice-able and obedient vnto his majestie according vnto the same Spirit manner affection readines and cherfulnes of the will that the Angels in heauen do obey him And we doe also craue the taking away of all those things which either directly set themselues against his will or do anie wise withstand the same Defended by IOSIAS sonne vnto IOSIAS SIMLERVS of Tigurine PRINCIPLES TOVCHING THE FOVRTH PETITION OF THE LORDS PRAYER LXVIII THE THIRD PETITION OF THE LORDS Prayer hath beene opened in the last Principles concerning the will of God so that the first part of the Prayer beeing expounded we come now to the second 1 AFter that Christ had taught in the three former petitions such things as do immediatlie respect the glorie of God he now adjoyneth those which thogh they are to be referred vnto Gods glorie do yet especiallie concerne vs and our profit 2 Now as man consisteth of two parts so these things are of two sorts corporall and spirituall 3 This first petition of the second part thē is touching corporall the other two are concerning spirituall blessings 4 Now whereas mention is made first of corporal benefites the reason thereof may seeme to bee in that corporall things and the profite that arise of them are better knowne vnto vs. And therefore the Lord to the end he might relieue the slownesse infirmitie of our nature dooth lift vs from common thinges vnto these that are lesse knowne vnto vs from easie vnto hard from earthlie vnto heauenlie matters 5 The summe of this first petition is that the Lord would bestow vpon vs things necessarie for this life to wit food and raiment especiallie next those things which are helpes of the outward necessities of this life that is such things as make for our peaceable being as far as long as the Lord thinketh expedient for vs. 6 The necessitie or rather the aequitie of this petition is manifold First it teacheth vs that we ought wholly to depend vpon Gods Prouidence by whome we are nourished maintained and preserued Secondlie that wee acknowledge him the giuer of all good things both spirituall and temporall Thirdlie that we may with quiet minds expect those things at his handes which otherwise would holde vs in a miserable care and perplexity 7 For our mercifull Father dooth not disdaine to receaue our bodies into his protection and custodie that by these small thinges hee may exercise our faith when as wee looke for all thinges at his handes euen the least crumb of bread and drop of water that we put into our mouthes I. The Marcionites and Manichaees therefore are out of their wits who haue endeuored to defend that God hath no care of these our bodies as though the same were vnbeseeming his Majestie and that our fleshe or our bodies were the worke not of God but of an euill beginning that is of the Diuell and therefore that it became not the good God to sustaine them seeing they are euill II. They are madd also who thinke that all thinges are disposed by the tossing of Fortune And the Epicures also togeather with those who houlde that God hath no care or respect vnto the thinges that are done vnder the or be of the Moone III Witches and Sorcerers in like sort are heere condemned and all those who either openlie or by anie secreat trade seeke their maintenance in this life of the Diuell and not of God 8