fall of mankinde by the mercifull voice of God haue and will vnto the end of the worlde consent together in the profession of his true worship 4 Nowe in asmuch as all those who haue giuen their names to bee of this meeting haue not either doone the same vnfainedlie or shewed that constancie that had bene meet by reason that Sathan neuer ceaseth to sowe tares in the field of the Lord Hence it came to passe that men haue beene alwaies enforced to take the Church sometimes in a more generall sometimes in a more speciall signification 5 The Church therefore is generallie called the congregation of all those who professe true Religion whether they do it vnfainedlie and perseuere therein or hypocriticallie and fall away from the same In speciall it is taken for all those onelie whome God of his infinite mercie hauing elected before all worldes doth effectuallie call when he thinketh good in such sort as they being endued with true faith and perseuering vnto the end may be justlie accounted to be of Gods flock 6 Hence sprung that distinction of the visible and inuisible Church of the visible which is so accounted by the notes of the outward profession without any differēce betweene the faithfull and the close hypocrites of the inuisible which is restrained vnto those onelie who trulie and constantlie beleeue to the end therfore called inuisible because true faith can assuredly be discerned by none saue by the Lord and them in whome it is 7 This inuisible Church is only one as there is but one God the Father one Christ the Mediatour and head of his mysticall bodie one faith one hope by the holy Ghost and one aeternall life and it is therefore called Catholicke that is vniuersall both because it hath bene is and shall be alwaies the one and the same and also because GOD hath alwaies gathered them into one bodye out of all sorts of men and people as it seemeth good vnto his mercie whereas before the comming of Christ the Church was particularly called out of the nation of the Iewes onelie 8 And although God for many ages had seperated the Gentiles whome the Apostles therefore affirmeth to bee without God strangers from the couenant of grace frō the seed of ABRAHAM yet was there almost no age wherein he called not some of the Gentiles vntill that the particion-wall being broken by the preaching of the Apostles that promise made vnto ABRAHAM was accomplished namely that all the nations should be blessed in his seede because they were to become ABRAHAMS seed by Christ 9 The particuler assemblies of this bodie dispearsed throughout the world considered either generallie or speciallie as it is visible or inuisible are as it were the members that make vp one mysticall body 10 And this is that Catholicke Church whereof mention is made in the beliefe therfore called holie because it is by the holy Ghost seperated from the rest of the worlde and consecrated vnto God 11 This same Church is rightly deuided into the Militant and Triumphant By the Militant is vnderstood the company of the true beleeuing yet remaining vppon the earth and striuing with Sathan and the remnants of their fleshe By the Triumphant are meant those whose blessed Spirits are already gathered vnto the Lord euen vntil both the one and the other at that glorious comming of Christ hauing receiued their glorious bodies shall triumph with Christ their head for euermore 12 That holines wherby this Catholick Church which is also inuisible in that sense that we haue spoken is seuered from the world if it be considered in respect of the puritie of the doctrine of the truth is altogeather without spot or wrinckle Or if it be considered not as it is in it selfe but according vnto the beliefe that is yeelded vnto this true and wholsome doctrine we holde againe that the force of that truth is so great that it is alwaies declared and obeied in the Church vniuersally considered Wherefore the Apostle calleth the Church taken in this sense the piller and ground of truth 13 But if the Church be respected not vniuersally but particularlie that is according as it hath diuers assemblies here and there gathered togeather then indeed it may often come to passe that some particular Churches may err yea in some fundamētal points either in part or in whole yet so as the elect do alwaies returne vnto the way neither can those particular spottes that cleaue vnto it for a time make the vniuersal church to leese her naturall beautie 14 We confesse to speake nothing here of the corruption of manners that this may come to passe much more if wee seuerally consider the members of particuler Churches for such is the weaknes of mans judgement euen in the deare Saints of God that you cannot find any so indued with the perfect knowledge of the trueth but hee doth stagger in some things especially when the Lord being prouoked by the sinnes of men doth giue efficacie and force vnto the spirit of error 15 Although that the Catholicke Church can neuer fall away from the truth yet both the Prophets and Apostles together with the holy storie in generall both before and after the comming of Christ haue foretolde and these very times wherein wee liue doe testifie that it hath often come to passe that the greatest part of particuler churches and men falling away yea and striuing against the truth the light of the Church seemed for a time though not vtterlie yet in a manner to be cleane extinguished 16 The true markes therefore of the visible Church can not bee the multitude or personall succession but the doctrine truly taught out of the written word of God and the lawfull administration that is such as is agreeable vnto Gods ordinance of the Sacraments to wit of Baptisme and of the Lords Supper 17 These two notes doe depend vpon the lawful forme that is such as is prescribed in Gods worde of the holie Ministerie constituted as it ought to be But in asmuch as the Church sometimes is brought to that passe that not onely Wolues doe supplie the place of lawfull Pastors but also the whole forme of the ordinarie Ministerie is turned into a plaine confusion that somtimes the externall Ministerie being for a time altogeather broken of the church is extraordinarilie fed as it were in the wildernes therefore is not this marke simplie and absolutelie necessary to point out the Church here vpon earth 18 Now wheresoeuer the Doctrine of the Apostles is taught ther is no question to be made but that the church is there though there bee fewe that giue eare vnto the same with fruit 19 That therefore is a true Church be it vniuersall or particuler which heareth the worde of God contained in the writinges of the Prophetes and the Apostles in suche sort as it canne adde nothing therevnto detract nothing from the same nor chaunge anie thing therein either in respect of the Doctrine it selfe or
vnto vs into ours seeing the Apostle saith that they did eate the same spirituall meat 12 It appeareth that their outward matter and forme was diuers from the Sacraments of the new Testament by the verie signes rites and manner of administration 13 That they differed in nomber it is out of controuersie for we according vnto the institution of Christ doe acknowledge onelie two Baptisme and the holie Supper they had more as Circumcision the Paschall lamb the Sacrifices and oblations Wee doe therefore condemne the Manichaees who taught that the things signified vnder the olde law were changed together with the signes Defended by DANIEL DOOLEGIANVS a low country-man PRINCIPLES TOVCHING THE NOMBER OF THE SACRAMENTS OF THE NEVV TESTAMENT LVII WE HAVE DEALT TOVCHING SACRAments in generall and the difference of the Sacraments of the olde and new Testament wee will nowe omitting the olde which were abolished by the comming of Christ deale with the new 1 THe Sacraments of the new Testament are those which Christ hath instituted in his Church to continue vntill his second comming 2 Of this sort there are onelie two Baptisme and the Supper of the Lord by the former we are receaued into by the latter nourished and sustained in the Church Confirmation Repentance extreame vnction order and mariage which the Papists account among the Sacraments are none in deed 3 For the true definition of a Sacrament cannot agree vnto them Now that definition which they bring that a Sacrament is a visible signe of an inuisible thing reacheth a great deale toe farre and is not proper vnto this discourse 4 Therfore although the Fathers in the verie puritie of the auncient Church did vse the worde Sacrament in a verie large signification yet did they not acknowledge any more Sacraments of grace then these two so far were they from admitting the other fiue into the nomber of Sacraments 5 For these doe want in deede that forme whereby the Sacraments are that which they are that is the worde of God or the institution of Christ whose office alone it is to ordaine Sacramentes comprehended in his word 6 And none of them doe testifie the vnion that the Saints haue betweene themselues vnder Iesus Christ their head 7 We do not denie but there were some vse of them in the auncient and purer Church but we affirme it to bee a far other than that which is now in Poperie 8 The Papists make Confirmation to be the next Sacrament vnto Baptisme and they say that it is that wherby the children of Christians that are come to age after they are annointed in the fore-head with oile and haue receaued a blow or a pat of the Bishop doe forsooth receaue the holie Ghost though they make no confession at all of their Faith 9 But the Fathers made that to be Confirmation wherby those that were baptised when they were infants beeing after instructed in the Christian Religion were by laiyng on of hands and solemne prayers after they had made publick confession of their faith commended vnto God and the church 10 But it was not a Sacrament for it wanted a proper visible signe which is one necessarie part of the matter of a Sacrament 11 True Repentaunce wee admitte in the Church as beeing altogether necessarie vnto the saluation of all beleeuers that are come to age although it hath not alwaies satisfaction before the Church joyned with it 12 Now the Papists call that Repentaunce when as a man being touched with a perfect contrition for his sinns doth confesse them by making a full reckoning of them in the eares of the sacrificing masse-priest by whome after he hath receaued absolution he is enjoined to make suche a satisfaction as receauing force from the merits of Christ doth satisfie Gods justice 13 And seeing furthermore it hath no visible signe it can not be a Sacrament 14 They make extreame vnction to be a fift Sacrament whereby some person beeing at the point of death is by the sacrificing Masse-priest annointed with oile that the paines of Purgatory may be remitted vnto him 15 In the time of the Apostles when as the guiftes of miracles remained as yet those who were sick were wont to call the Elders of the Church by whome they were annointed and so did oftentimes recouer their health 16 But miracles beeing ceased vnction also hath ceased and therefore is no Sacrament for the Sacraments of the new Testament are to continue vnto the comming of Christ 17 Orders amongst the Papists are rites and Ceremonies partlye inuented by them and partlie fetched from the Fathers whereby they consecrate their Ecclesiasticall Ministers 18 It is out of controuersie that in the Church of God who is the authour of order all thinges ought to bee done in order yet cannot this order bee anie wise a Sacrament of the Church seeing it neither hath anie promise of grace annexed vnto it nor doth belong vnto all the faithfull 19 Mariage being the seauenth Sacrament of the Papists is out of question the holie ordinaunce of God appointed for the propagation and conseruation of mankinde yet do we not acknowledge it to be a Sacrament 20 First it hath no promise of saluation nor any corporall matter which might bee a signe of the grace of saluation ordained by God 21 Secondlie it is not common vnto all the elect for it is not needfull that all those who will bee accounted of the visible Church should be maried yea the Papisticall cleargie doe reject the same as a filthie and prophane thing 22 Thridlie it is not proper vnto the Church of Christ vnder the new Testament for it was preciselie instituted at the verie beginning of the world and it is common vnto all men euen the verie heathen which could not bee if it were a Sacrament Defended by DANIEL CRAMERIVS Occitanus PRINCIPLES TOVCHING BAPTISME BEING THE FIRST SACRAMENT OF THE NEVV TESTAMENT LVIII HAVING IN THE FORMER PRINCIPLES set down the nomber of the true Sacraments of the new Testament we now come to handle the first of them namelie Baptisme where we will deale with the causes and effectes thereof referring other things that belong vnto this argument vnto the next disputation 1 BAPTISME beeing a Sacrament of the newe couenant testifying that Christ is come came in the place of Circumcision which vnder the old Testament did prefigure Christ to be manifested 2 Both of them are the same in deede yet differing in signes 3 The same is to bee saide of all types both singulare and extraordinarie of which sort was the passage through the sea vnder the cloud and also legall and ordinarie of which sort were sprincklings and diuerse washings ordayned vnder the olde Testament 4 By Baptisme beeing one of the two Sacramentes of the new Testament we vnderstand in this treatise that holie and mysticall action which is proper vnto the Christian Church and ordained for those ends wherof we will speak anone 5 The matter of Baptisme are the signes the things
lyes first to set downe what a lie is 9 A lie is that wherby any thing with a purpose to deceue is expressed either in word or in deed or by keeping secret the truth which ought to be spoken or otherwise And it is committed two manner of wayes either in doctrine or otherwayes in the gouernment of our life 10 A lie in doctrine is committed either when in religion men departe from the annalogie of faith the which sort of lies is of all other most pernicious within the compasse whereof all heresies are contained Or when as in the deliuerie of arts some thing contrarie vnto truth is Sophistically intermingled with the true precepts thereof 11 Now although of those lies which are committed in the gouernment of our life we see not euerie sort yet the great ouglines of them may bee some waies distinguished 1 12 When as a man being caried onlie by the affection of lying doth vtter an vntruth hauing neither purpose to deceaue neither hope of gaine either for him selfe or for others 2 13 When as a man doth lie either in word or in deede for his credites sake as all proud boasters arrogant men and hypocrites vse to doe and all those who hunting after the common fame are not ashamed with vncleane-mouths to power forth gorgeous and gay lies 3 14 When as the pleasure of other men is onely respected and this sort of lie may bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a sporting lie 4 15 An officious lie whereby either profit or commoditie is sought for without the endamaging of others or the trueth which ought to bee vttered is kept close or the falshood which ought not is vttered For it is indeed contrarie vnto the dutie of a godlie man to lie for anie cause 5 16 When some deceit is ment towardes him concerning whome or to whome a man speaketh 6 17 Hitherto are to bee referred backbiting reproach scoffing and priuie whispering and to bee short all those thinges which either priuatlie or publicklie doe oppugne the integrity of the good name or goods of our neighbor or doe sow dissention 7 18 When as a man lieth either priuatlie or publickelie in judgement to gaine either for himselfe or for another by the hinderance of his neighbour as by false accusation false witnes the defence of an euill cause or by pronouncing a false sentence 19 Hitherto concerning a lie whervnto truth is opposed the excellencie whereof if it could bee seene with the eies would wonderfullie inflame men with the loue therof and drawe them to seeke it and would bring lying into enuie and hatred and make it loathsome vnto all men 20 Nowe Trueth is a constant indeuour of the minde wherby we are drawen to imbrace true speaches to speake the truth to auoyd all disceitfull concealing both in word and deed and to loue singlenes and vprightnes Hitherto dooth appertaine the loue of the trueth the plainnes and moderation of the tongue with many other vertues that are opposite vnto lying 21 But in as much as lying is a thing that cannot bee comprehended none of these things which containe some truth either in word or deed are to bee called lies but are to be tearmed formes of speach vnder the which the truth is contained Of this kind are many Propheticall speaches and actions and all Tropes in like sort as Metaphors Metonimies or chaunges of the name Ironies Allegories Hyperboles or excessiue speaches And in like sort all Prouerbs Parables Fables which carry no vntruth with them and therefore they are not to bee called Lies but instruments of the truth Defended by IOHN HALBERGIVS a Flemming PRINCIPLES VPPON THE TENTH COMMANDEMENT OF GODS LAVVE XXXIX 1 HAuing done with the ninth Commaundement the tenth remaineth to bee discussed wherein the Lord setteth downe a lawe not onely for the outward act of the bodie but euen for the inward thought of the minde 2 This commandement is set down in the last place because the best methode in teaching is to proceed from the things that are known vnto the things that are lesse knowen Now these thinges which doe consist in a determined will and afore appointed deliberation or outward act are better knowen then the inward thoughts which very few thinke to be sinne so they do not breake out into actions and none as PAVL testifieth can account them to be sinfull except the assent bee joyned vnto them saue onelie those who are instructed by this commandement 3 Nowe Concupiscence in this place is not onely as commonlie they define it in the Scholes a desire of an apparant good but rather euery motion of the minde euen the verie least that is not agreeable vnto the will of God 4 The reason of this Commaundement is double the former whereof is drawen from the nature of the Law giuer who being a Spirite most pure hath set downe a lawe like vnto himselfe that is a spiritual pearcing in this commandement vnto the most inward closet of mans heart 5 Vnto this reason is annexed another whereby a difference is set downe betweene the lawes of God and the constitutions of other Law-giuers howe wise soeuer they be 6 For by the Politicke lawes of men are condemned those things onelie which are vnjustlie done or spoken either against the Common-wealth or against priuate men Some Philosophers indeed reprehend the verie euill affections as being of themselues faultie but yet onelie so farr as the will consenteth vnto them 7 But in this Cōmandement is condēned the very least thought that doth swarue from the will of God and doth not resēble that image acording vnto which the first man was created although wee assent not thereto and therefore the foundation of this Commaundement pearceth deeplier then any laws of men or any precepts of the Philosophers 1 They are therefore deceaued who holde that the concupiscence heere condemned is onely an infirmitie and not a sinne 2 They erre much more greeuouslie who doe not onely not condemne this sinne after Baptisme but also holde it to be a kinde of matter left within vs to kindle and stir vp vertue by opposing it selfe therevnto 3 It is also manifest out of this Commaundement that the fulfilling of the Law is altogeather impossible euen vnto the most holie men and it is apparant that all men in themselues are heere condemned 8 Yet euery desire and affection are farre from being condemned in this Commandement for those desires to do good which are powred into the hearts of the faithfull are especiallie commendable Neither are the necessarie and the naturall effectes which God hath engrauen in the nature of man both for the desire of those things that are agreeable vnto nature also for the repelling of such things as are contrary thervnto condēned by Gods word so that they be contained within the bounds of that mediocritie which the wisedome of God hath set downe They doe therefore greeuouslie offend who bring in amongst men the Stoiacall immoouablenes of
in regard of those things that appertain vnto the foundation of the gouernment of the Church as for the hard places that are in the word it interpreteth them both by conference of the scriptures and also according to analogie of faith 20 Nowe as touching those thinges which appertaine vnto outward order the Church in the feare of the Lord may therein consider what is most meete vnto time and place Wee doe condemne therefore those who dreame that euerie man whatsoeuer hee professe shall bee saued by his own Religion seeing out of the Catholicke Church there is no saluation And those who tie the Catholicke Church vnto one certaine place Those who bring vnto the Church the Academicall â—ncertainty Those who require a forme of perfection in the Militant Church Those who holde the personall succession absolutelie for an vndoubted note of the Church Those who haue by little and little transformed the Christian Presbyteries or Eldership that is the gouernment ordained by Christ the onely King and Monarch of his church into the image of the beast which was the olde Romaine Empire and that first by bringing in the dignity of Bishops next by apointing degrees amongst them and last of all by placing Antichrist at Rome vnder the title of the Ministeriall head Those who doe not measure the Church according to the word of God but the word according to the bare name of the Church Defended by DAVID PIOTAEVS of Geneua PRINCIPLES VPON THE ARTICLE I BELEEVE THAT THERE IS A COMMVNION OF SAINCTS LI. 1 CHrist can be fruitfull vnto none but by participation 2 This participation is partly of Christ and partlie of of his benefites which doe flow from the participation of him 3 That therefore whereof wee are made partakers is partly substantiall and partly a quality 4 The Substantial things are both Christ himselfe God and man and also all those corporall things which are bestowed vpon vs together with Christ beeing participated vnto vs. The qualities are all those gifts both of the bodie and the mind which in him we receaue in this life and obtaine in the life to come 5 Now wee are made partakers of the Deitie of Christ onely in force and operation but of his humanity in verie deed as far as he is our brother 6 Nowe this participation by reason of the most strait baÌ„d and the vnspeakable efficacie therof not that the one substance doth touch the other is expressed by the names of vnion engraffing incorporation and such like 7 The same is for three causes called spirituall first of all because the true and the soueraigne cause thereof is that power and vnspeakable force of the holy Ghost the which notwithstanding the distaunce of place doth most trulie and most effectually joyne the Saints though here as yet vpon earth in a spiritual marriage with Christ that they may be flesh of his flesh bone of his bones althogh according vnto this flesh they are not vpon earth but in heauen 8 Secondly because again this conjunction with Christ himself according to the flesh is in regard of vs a worke not of the bodie but of the minde which receiueth Christ by faith 9 Thirdly because the end and the scope of this mutuall Communion is not to the end that a kind of monstruous bodie should arise from the vniting of his substaunce with ours but that in this life we shuld be gouerned by his Spirit and that in the life to come we should liue an aeternall and a heauenly life with him 10 Yet may this vniting bee called a corporall vnion in a sound meaning so that all ambiguitie and newnes of wordes be auoyded namely if that especiall thing which in this mysterie as before hath bin said we spiritually receiue by faith and that is the verie humanitie of Christ be considered Next if respect be had to the external means which the holy Ghost vseth to beget and nourish faith in vs namely both the outward word sounding in our ears and also the Sacramentall elements and rites that affect the rest of our senses 11 Out of this spirituall vnion ariseth that mysticall bodie wherof Christ is the head both in respect of his preheminence ouer the same and also because he doth wholie giue sense and motion therevnto Nowe all those that beleeue and are sanctified are called members vnder this head in which sense is the Church called by PETER the Citie the spirituall temple of God built of liuely stones whose foundation and cheife corner stone is Christ who sustaineth and beareth vp the whole building It is no lesse absurd therefore to suppose that there is a kind of fastning and a cleauing of Christs bodie within ours or of ours within his then it were to say that the bodies of the Saints do subsist one within another Seeing that the band of the Communion of Saints is the very same that the vnion is which they haue both with themselues and with Christ 12 Some of those things wherof we are made partakers in this mysterie are altogeather proper to the elect namelie Christ himselfe of whome none can be a member except he be indued with true faith true faith which is inseparablie joyned with true hope charitie and last of all that aeternall kingdome prepared from all aeternity according to the free purpose of God vnto the elect onelie Some also are after a sort as the Lord thinketh good common to the hypocrites and prophane by reason that they seeme to bee ingraffed into Christ as are the gifts of Prophesie of tongues and of healing togeather with manie other notable gifts of the mind and excellent benefites of this life the which as by the elect they are consecrated to God who is the giuer of them so are they prophaned by the wicked 13 Againe these gifts though not alwaies in the same measure are partly common to all the Saints as beeing necessarie to the saluation of all of which sort are the participation of Christ himselfe liuelie faith steadfast hope loue vnfained remission of sinnes and sanctification by the holie Ghost with suche like and partlye proper to euerie seuerall beleeuer the which the same holie Spirite doth distribute according to the diuers consideration of the callings of men vnto whome and in what measure hee thinketh good 14 Euerie one of the Saints seuerallie considered haue their peculier giftes both in regarde of the possession of Christ himselfe and also of his benefits as it is expressed in the similitude of the talents But in asmuch as there is one GOD and Father of all one Christ the Lord one Spirite whereof all the Saints are endued one faith one hope of the same calling one baptisme one kingdome of heauen and also because whatsoeuer graces bestowed vpon anie is therefore giuen that the vse of them may bee common vnto them all and so that they should be the one and the selfe same bodie of Christ therefore all the gifts bestowed vppon any of the
VERITAS CASTITAS PROPOSITIONS AND PRINCIPLES of Diuinitie propounded and disputed in the vniuersitie of Geneua by certaine students of Diuinitie there vnder M. THEOD BEZA and M. ANTHONIE FAIVS professors of Diuinitie WHEREIN IS CONtained a Methodicall summarie or Epitome of the common places of Diuinitie TRANSLATED OVT OF Latine into English to th◅ end that the causes both of the present dangers of that Church and also of the troubles of those that are hardlie dealt vvith els-vvhere may appeare in the English tongue AT EDINBVRGH Printed by Robert Walde-graue printer to the Kings Maiestie Anno Dom. 1591. Cum Priuilegio Regali TO THE RENOVMED AND NOBLE LORD THE LORD NICHOLAS EARLE of Ostrorog c. IT hath bene long since the complaint of verie many that those whome they call the Schoolmen and Disputers haue giuen the studies of the holie Scriptures not onely a great stroake but euen a deathes wounde And therfore it will seme wonderfull it may bee vnto some that the custome of disputing touching diuine matters is retained in these Churches and Schooles which are reformed acording to the pure word of God For to dispute of euery matter will some say is blame-worthie neither can it be lawfull to call euery thing into question but only such matters as being doubtfull and vncertaine in their own nature may be argued one boath sides according as the opinions and iudgements of men do vary and disagree of which sorte there are many thinges in Philosophie which do so moue the mindes of men with a kinde of probability that it may be iustly doubted whether the things be as they seeme or no. But Diuinitie is grounded vpon such a sure and certain foundation that there is no place left therein vnto doubting and questioning For he himselfe spake that is not PYTHAGORAS but IEHOVA by his Prophets and Apostles in his word written by them teaching therein the onely truth of those matters which neither eie hath seene eare hath heard nor euer enterd into the harte of man and which they whome God loueth and who loue him againe do obtaine of the mercifull Lord not by reasoning but by beleeuing and leading an holy life This reason hath so preuailed that many godly graue men haue either from their hartes as beeing of this iudgement or for some other cause abstained from this course of disputing touching diuine matters For godlines say they is to bee taught and learned according vnto the plaine and simple maner of Fishermen and not by the subtilties of ARISTOTLE and that doubting of the ACADEMICKES who as AVGVSTINE saith hold that men are to bee without all hope of finding the truth beeing an opinion that maketh men wauering and changeable ready to holde any thing and to beare any face and countenance is to be vtterly remoued from the Church wherunto you may adde as the Apostle admonisheth vs that we take heed lest any man spoil vs by philosophy neither indeed can it be denied but that in the very first beginning of the Church there was a very sore blowe giuen vnto religion by those who being swollen vppe by the pride of humaine reasonings would rather submit Christ vnto their iudgements then themselues vnto his maiestie So that TERTVLLIAN long since iustlie named the Philosophers to be the Patriarches of haeresies Now in the ages following that wound was not onely not healed but made greater and grieuouser by those who mingling the Schoole Philosophy with Diuinitie did make the Ladie and Mistres to bee at the commandement of the seruant and handmaide For the craft of Sathan was such that whilest those who being otherwise good men did endeuour by the light of disputation to cleare the truth against errors they themselues falling into far greater darknes drewe others after them For why should wee not so account of those questionarie maisters as they call them Whereunto if vnto any other that which AVGVSTINE allegoricallie spake out of the eight Psalme concerning curious men may be most fitlie applied The most earnest and obstinat studie saith he of all curious men who seeke vaine and transitorie thinges is like vnto the fishe that walke through the pathes of the Sea the which pathes doe as soone vanish away and decay as the water cōmeth againe together after it hath giuen place to any that passe or swimme thorough it Thus far AVGVSTINE For what is more curious and more intricate or brier like then so many not so sound as subtil questions diuisions distinctions and solutions of these men whoe stand gnawing vpon the bones of argumentes as TERTVLLIAN saith Verely that which is set downe in the Fables touching IXION rauishing the cloude in stead of IVNO whence the CENTAVRES were begotten who killed one another may be verie aptlie applied vnto these men For the bare shadow in steed of the solide truth being taken holde vpon and apprehended by them hath altogether drunke vp and consumed the iuyce and moisture of godlines so that there remaineth nothing for them but the dry and wythered barke and it hath brought forth so many controuersies and diuersities of opinions which teach and learne nothing els but brawles and partes taking that to recall so many mindes and contrarie iudgements that deadlie gore one another vnto concord and the right rule of reason concord and reason it selfe cannot suffice and bee able For as NAZIANZEN sayeth when as hauing once left faith we pretend the force and the abilitie of disputation wee do nothing els thereby but blot out the authoritie of the Spirit by questionings By the which vnsuccessiue and lamentable issue wee are earnestly admonished to betake our selues from their traine who vse over narrowlie and curiouslie to sift matters vnto the assemblie of those that are godlie and profitable hearers But yet this was the falt of these men who in diuinitie obserued not that rule That nothing shoulde bee too much which is exceeding profitable in ciuil affaires For it followeth not because they were over curious which is not to bee commended that therefore carefull diligence shoulde bee disliked or sluggishnes and securitie thought praise worthie But holie things as they are to be dealt in with great iudgment so they are to be handled with greater pietie for this latter is as it wer the soule the former being as the eie of diuinitie The orations of the Prophets the sermons of Christe the writings of the Apostles and especiallie the Epistles of PAVL do containe most sharp and graue disputations which can in no wise bee aptlie discussed but by the vse of reasoning Our Sauiour Christ him selfe disputed with the Doctors Pharisies Sadduces c. The same did PAVL with the Iewes with the Philosophers with the brethren The Fathers also disputed IRINEVS against the GNOSTICKES TERTVLLIAN against the MARCIONITES ATHANASIVS against the ARRIANES NAZIANZEN CYRIL THEODORET HILLARIE AVGVSTINE and many others almost against innumerable haeresies but so as their disputations wer not a bare exercise or a setting forth for a
therefore feare not but his power and his wrath is against all them that forsake him Briefelie that thou maiest profite by this booke I craue of thee to take this paines in it bestow an hower a day in the reading thereof and in so doing after the first time thou maiest well read it ouer once euerye moneth The which course if thou shalt take I dout not but in one yeare thou shalt so benefite thy selfe as there shall be no point of waight in religion wherof thou shalt not be able to resolue thine owne conscience and also to edifie others according vnto thy calling in verye good measure But in anie case take heede that thy knowledge gotten by reading rather encrease then diminish thy care in the hearing of the word preached And thus thou mayest exspect for the blessing of the Lord vnto whom I betake thee my selfe and all his now and euer Amen GROVNDS AND PROPOSITIONS OF RELIGION propounded and disputed in the vniuersitie of Geneua by certaine students of diuinitie there and determined by M. THEODOR BEZA and M. ANTHONIE FAIVS professors of diuinitie FIRST CONCERNING GOD. 1 SEing that the whole summe of all wisedome and felicitie doth consist in the true knoledge of God it is most meet that all our endeuors should be spent in seeking to attain vnto that knowledge as far as we may be capable of it 2 Not that a full a perfect knowledge of his Majestie who is far greater then the capacitie of men and Angels can reach vnto may be any waies comprehended within our vnderstanding but that wee should bend all the powers of our soules and bodies to knowe that one God who is the author and giuer both of soule and body 3 And although humaine reason bee able to affoord vs some proofs wherby we may be taught that there is a God and but onely one and whereby also his attributes may bee in some sort made knowen vnto vs. Yet notwithstanding those proofes are more sure and strong yea and altogeather the most vndoubted which for this purpose are fetched and drawen out of Gods word that is out of the sacred writings of the holie Prophets and Apostles contained in the old and new Testament 4 For howbeit that the knowledge of God which is deriued from the consideration of his workes and power hath many notable vses yet is it nothing comparable with that light which is gotten from the holy Scriptures both because this knowledge reuealed by the word doth wholie flow and proceede from God him selfe and also in asmuch as God in this his written woorde hath manifested howe and after what manner he will be knowen and worshipped of men Now whether there be a God or no we are to be so farre from making any question thereof that wee are bound most firmely with all our hearts without all wauering and doubting to beleeue that point And therfore we auouch that the rauing madnes of all Atheists who make a question whether there be a God or no ought not so much to be confuted by words and reason as it ought to bee cleane rooted out of the societie of men by the Magistrat and the stiffe maintainers of it taken from amongest men For though al men by nature as it is now corrupt be void of the true God neuerthelesse there are certaine motions and sparks of the knowledge of God imprinted in the mind of euery man which cannot altogeather be put out And as these motions doe testifie that man was borne to worshippe God So vnles a more full light bee joyned vnto them they leaue man straying and groping in the darke and are smallie or nothing behoofull vnto him Therefore as the knowledge which man hath by nature is not altogeather of no vse vnto saluation so is it verie farre from being of it selfe sufficient therunto It bereaueth them indeede of all excuse who quench that small lighr of nature though neuer so corrupt which is left in them 5 True it is indeed that he who goeth beyond al bounds can in no wise be defined and that that exceeding brightnes of God which no man can attaine vnto cannot bee comprehended by our darknes yet hee may be as it were shadowed out by this discription and so wee may say that God is hee who hath his beeing in himselfe whose nature is of himselfe inuisible without beginning without ending infinite incomprehensible indiuisible vnchangeable no bodily substance but a being most pure most simple and euery way most perfect wise mightie good iust mercifull free who hath created all things of nothing c. And therfore we do detest the multitude of Gods acknoledged among the Gentils the grosnes of the * Heretiks so called because they held God to haue a body and members like a man Anthropomorphites the furie of the Manichaeis and all such like And here it is to be obserued that those things which are attributed vnto God by the former Epithites and attributes are not to betaken as qualities inhaerent in him for we are to knowe that there is nothing in God which is not God himselfe 6 As where it is sayd that God is iust good merciful c. That is so to bee vnderstood as if hee were said to be iustice goodnes and mercy it selfe And therefore although that when we speake of God we must not conceiue of him as hauing any liknes or affinitie with the nature of man or of any creature yet such is the excellencie of the Lorde and mans weaknes that when wee speake of his Majesty we are enforced to vse borrowed speaches from creatures And herein hee is so far from disliking of vs that he himselfe descending as it were into our capacitie doth euery where thus speake of himselfe Defended by SAMVEL AVIENVS of Berne THE SECOND SORT OF PRINCIPLES CONCERNING THE HOLY AND VNSEARCHABLE TRINITIE 1 THat knowledge of God which we attaine vnto by his written word doth far surpas al that whatsoeuer it be whereunto the light of nature doth or can lead vs. 2 For that God is one in substance and three in persons is no where els to bee learned saue onely out of the worde The truth of which Doctrine it setteth downe most clearlie and vndoubtedly but so as it leaueth the reason thereof as a matter altogeather vnsearchable and a mysterie not to bee sought out by humain arguments but to be reuerenced and embraced by faith onely 3 These words Trinitie Essence or Substance Person and Coessentiall though they bee not in expresse syllables the word a Heb. 1.3 Person onely excepted to be found in the Canonicall Scriptures yet notwithstanding they were not without just causes brought into vse by the godly auncient Fathers neither are they to be rejected as adding any thing vnto the word but rather to bee still profitablie and wholsomelie retained in the Church 4 By the word TRINITY we vnderstand the nōber of the persons contained in the diuine essence which is one onely 5 By
the Sonne of God tooke vpon him 8 For whatsoeuer is not the diuine essence thervnto the essentiall attributes of the Deitie cannot be communicated 9 The actions furthermore which we said to be also attributes of the Deitie wee deuide both into those which they call remaining because they doe so continue in the Deitie that worketh as they bring forth no worke out of the doer of which sort are prouidence and predestination and also into those which may be tearmed passing that is those which leaue some worke out of the doer or doe inferre a suffering vnto some thing as are creation and redemption 10 As for the attributes which haue their names from the effects proceeding from God vpon the creatures thogh they seeme to haue had their beginning in time as where God is called the Creator redeemer c. yet wee denie that either they put any change in God or do agree vnto him by way of accident Defended by IOHN CASTOL of Geneua THE SIXT SORT OF PRINCIPLES CONCERNING THE OMNIPOTENCY OF GOD. THE ATTRIBVTES OF GOD IN GENErall haue bene dealt with now some of them in speciall are to be handled 1 THe omnipotencie of God is that very immeasurable and infinite essence of God which is communicable vnto no creature alwaies doing neuer suffering and which cannot decist to be that which it is 2 This being in deed but one may yet in diuerse considerations be said to be manifolde 3 For the omnipotencie is one way considered when we speake of it as God doth alway worke in him selfe it is another way regarded in respect that God worketh out of him selfe and can worke innumerable thinges if it pleaseth him 4 For wee hold that God is omnipotent in as much as besides that he is able to do whatsoeuer he will he can both will and do innumerable things which hee will neuer either will or doe We do therefore condemne them who say that God is for no other cause omnipotent but in as much as hee can without exception worke whatsoeuer can bee either spoken or imagined And we doe dislike of them who thinke that God is in that respect onely called omnipotent because he can do onely whatsoeuer he will For his power is in it selfe infinite whereas his will is as it were bounded within the verie act of will 5 Now we hold that God cannot do any of these things which either are repugnant vnto his personall proprieties as that the Father cannot bee begotten neither the Sonne begotten or are contrarie vnto his essence as to be finite or which implie a contradiction of which sort it is to make that a bodie shall bee truly naturall and yet neither to haue quantity nor to be contained in any place Brieflie we denie that God can doe any thing which if they were done might shew him to haue defects and weaknes in him as to die to lie to sinne c. 6 And as by faith we beleeue according vnto the Scriptures and the Creeds appointed in the church that God only is omnipotent so we do professe and publish the same with our mouth 7 For it is no lesse repugnant vnto his nature that there should be many omnipotents then that there should be many Gods Whence it is that Christian Religion doeth not acknowledge in God distinct into three persons three omnipotents but one omnipotent Now concerning the humane nature of Christ although it be vnited vnto the deuine in the person of the Sonne who is but one yet as it is not therefore made God so is it not properlie made omnipotent but it retained even it own infirmities before it was glorified wherein it might suffer and dye for vs and now being glorified although it be free from all infirmities and glorious yet is it not in it selfe made omnipotent Defended by WILLIAM MOâ—NES of Niuerse THE SEVENTH SORT OF PRINCIPLES CONCERNING THE KNOWLEDGE THAT IS IN GOD. I VNto the treatise of Gods omnipotencie is to be joined the declaration of the knowledge that is in him being a doctrine verie necessarie to the end that the true God may bee seuered from the false and that from it we may take counsell and consolation II Now this science or knowledge is considered both in it selfe simplie when the question is what and of what sort it is and also in respect of the things that it doth know III By this knowledge we meane an absolute and a most cleare knowledge in God both of himself and of all things created whereby he doth not onlie know all things to bee but also the reason why they are so And this knowledge is different from all the sight that men and Angels haue not by comparison that it is greater and theirs lesser but altogether in the whole nature of it The which difference wee discerne by these notes 1 That this knowledge is essentiall and euen the vnderstanding essence of God 2 That it ariseth not from the outwarde senses or from the notions that the vnderstanding doth apprehend by reasoning by joining things together and by deuiding or yet from the report of any other no not from the knowledge of principles and causes that are of themselues formed in the vnderstanding 3 That it is neither any habite nor action nor any thing different from that verie thing that doth vnderstand that is from the essence of God seeing it is moste simple 4 That it vnderstandeth all things at once 5 That it is most certaine 6 That it is alwaies the same IIII Now in respect of the things that it doth know wee affirme that God doth know al things by himself of himself 1 Himself properly and most fullie 2 All things past present and to come euen those things that are casuall 3 Yea and such things as neither are nor euer shal be 4 Euen euill things 5 Yea infinite 6 And euen all the motions of the will and their issues 7 And not onely by a generall knowledge of generall things but euen by a most exact and perfect of euerie particular V This knowledge which in respect of things to come is called praescience or fore-knowledge is not the cause of the existence of thinges although there is nothing to come to passe which God did not fore-know that it should come VI This knowledge either in whole or in part can no creature be capable off Defended by IOHN FLORIDVS of Angieu THE EIGHT SORT OF PRINCIPLES CONCERNING THE VVILL OF GOD. 1 THe discourse concerning Gods will which is most of al to be sought into for our saluation followeth that which is concerning his knowledge 2 By the worde WILL in God wee vnderstand both the diuine essence which doth imbrace and delite in that chiefe and soueraigne good which it hath in it selfe and also in respect of the thinges that God will haue done wee meane the verie action of will 3 And in this latter regard it is also considered two manner of waies either as it is a decree certaine
The hearers are made attentiue 1. by this word and exhortation HEARE 2. by the majesty of God who speaketh I IEHOVA Easie to be instructed 1. by the shortnes of speach vsed vnto them 2. by the order and distribution of the commandements Willing to giue eare by putting them in mind 1. of the benefite of Adoption THY GOD. 2. of the late benefite of their deliuerie out of Egipt WHICH BROVGHT THEE OVT OF THE LAND OF EGYPT AND OVT OF THE HOVS OF BONDAGE 4 Now the Lord did this not that he might allure men by a kinde of eloquence as it is the custome of the most For the spirite of God dealeth not with vs by the persuasiue speaches of mans wisedome but that he might frame himselfe vnto our capacitie and disposition and that hee might sturre vp the dulnesse of our fleshe by that meanes that might best do it and be most beseeming his majestie 5 This Praeface doth in generall define vnto vs who is the true God wherin God doth specially direct his speach vnto Israell in such sort as in them he speaketh vnto al nations as hauing promised that all nations shall be blessed in the seed of Abraham 6 Ther are three things to be diligētly marked in euery commandement of this Law first the person of the Lawgiuer then the person vnto whome this Law is giuen thirdly that which is either cōmāded or forbidden to be done 7 The word IEHOVA is to be referred vnto that diuine authoritie which the Lord by the right of his creation and prouidence hath ouer all creatures For hee is thence called IEHOVA euen because hee is and maketh all things that are to bee and to subsist and withall doeth administer life and sustenance vnto them 8 In euery one of these commandements the whole is to be vnderstood and gathered out of the part from the outward act we are to reason vnto the inward 9 By the affirmatiue we must alwaies gather the negatiue cōtrariwise to teach vs that we are not only biddē to abstain from euil but also to be careful of doing good 10 The true the lawfull inward seruice of God is especiallie contained in the first commandement which is nothing else but the worshipping of the true God according vnto the prescript of his Law 11 The end of the first commandement is that God among his people will beare rule ouer all whollie enjoy his authority And to the end that this may come to passe he cōmādeth al impiety al false opinions cōcerning God to be far from vs in like sort he enjoineth him self to be worshipped adored of vs in the true practise of godlines 12 Furthermore although that the duties which wee owe vnto God be innumerable yet they may bee not vnproperlie referred vnto four heads The first is the inward acknowledging whereunto is joined as an addition the spirituall obedience of the conscience the second is an assured trust the thrid is inuocation or prayer The fourth and last is thanksgiuing 13 The inward acknowledging we make to be a knowledge of the true God joined with the assent of the conscience reuerence and submission 14 Assured trust is a secure resting vpon him arising from the knowledge of his sauing will 15 Inuocation is the betaking of our minde vnto the trueth and promise of God as vnto the only fortresse of our saluation 16 Thankesgiuing is the profession of a thankfull minde whereby the praise of all the good things that wee receaue is yealded vnto God as vnto the giuer of them Now as God doth not suffer any of all these things to be deriued else where so he commandeth all of them to bee whollie attributed vnto himself 17 To be briefe wee are bound to content our selues with one God and therefore to put far from vs all fained Gods neither is the religious worship of God to bee rent in peeces which he only claimeth to himself alone Defended by ANTONY RENNALD of Gascoine PRINCIPLES VPON THE SECOND COMMANDEMENT OF GODS LAVVE XXX 1 EVen as the acknowledging and inward worshipping of on God is especiallie in the first commādement so the second commandement doth set down the outward worship of the same God from the contrary 2 The end is that all religious worship euen that which is outward is due vnto God onlie and such a worship as is agreeable vnto his spirituall nature 3 This commandement consisteth of three members for God first of all forbiddeth the making of any image to represent his diuine godhead Secondly he forbiddeth anie worship to be yealded vnto him in any image Thridlie hee bringeth a twofolde reason of this commandement the one because hee is the onlie aeternall GOD and therefore can bee represented by no bodilie shape or forme the other because hee alone is able both to reuenge most seuerelie the contemners of his name and also infinitly to blesse his true worshippers 4 All those therefore whosoeuer haue at any time bin not onely the worshippers of Images as of holie thinges but euen the markes of them to that purpose are once for all condemned as superstitious in this commandement 5 Foolish therfore is that opinion which the Grecians haue nowe these many yeares maintained who tolerating painted Images doe altogeather refuse grauen Pictures or any that are made of solide matter 6 Ridiculous also is their ignoraunce who make a difference betweene the Greeke word IDOL and the Latin name Image 7 Friuelous also is that three-folde distinction of religious worshippe a Worship due vnto God LATRIA b Seruice due vnto Idols DVLIA and c And double seruice due to the Virgin Marie HYPORDVLIA which hath beene latelie in part inuented and in part depraued by the Papists 8 Neither is their euasion to be lesse condemned who to the end they may excuse the sin of Idolatrie do affirme that they worship not the Images but that which is represented by them 9 Yet wee doe not holde all Images to be forbidden in this commandement but such as are ordained for Religion sake the religious vse whereof the worde of God doth therefore condemne because it is contumelious both vnto God and his creatures 10 And seeing that the Temples or Churches of Christians are ordained for the vse of Religion it is vnlawfull to place Images in them which the ancient purer churches wanted for the space of four hundred yeares whereas since that time standing Images were at the length suffered to come in after painted walles had beene admitted togeather with the standing Images that horrible madnes of Idolatrie suffered to take place which cannot as yet be thrust out 11 We grant then that there is another manifold lawfull vse of Pictures for some of them were Typicall in the old Testament yet not by man but by Gods appointment and not to the end that any wise they should bee worshipped but that they might represent some diuine thing vnder the shape of that which was visible
vnto the eie as the brasen Serpent was the figure of Christ and the shape of the two Cherubins that sat vpon the holy Arke resembled the Majestie of God attended vpon by his Angels 12 These examples doe nothing auaile them who by this pretence doe defend that Images may be tolerated in the Churches of Christians For the figure of the Serppēt was not placed in the Tabernacle neither was it made to the end it should be preserued much lesse that it should be anie wise worshipped and it was afterward justlie broken in peeces and the Cherubins together with the Ark it selfe were so placed as they were not be seen by those that came into the Tabernacle 13 There is also an Historicall vse of them whereby profitable stories drawen either out of the Scriptures or out of other writers may be laid before vs the which notwithstanding how dangerous they are to bee set vp in the places appointed for the vse of Religion both the practise of the auntient purer Churches and also the admonitions of the writers of those times doe witnes and euen experience doth teach vs. 14 No man also of any sound judgement douteth but that some paintings and caruings may bee vsed for ornaments sake and euen in the places appointed for the exercises of Religion so that they be such as it may appeare that no opinion of any religious worshipp may any waies arise thereof Of which sort there were not a fewe in the workmanship of the Temple and that among the verie holie vessels themselues 15 They are also profitable to come to the knowledge of the nature of manie things as are the pictures of beasts Trees Cities and Countries and that in such sort as somtimes they are necessarilie required in the deciding of controuersies in ciuill judgement 16 The strength of God opposed vnto the vanitie of Idols is mencioned a I Iehoua thy God the strong God am jelous in this commaundement against those who attribute vnto them some abilitye aboue the power of men either to hurt or to helpe 17 God indeede is subject vnto no passions or affection He notwithstanding doth here compare himselfe vnto a jealous Husband that to the end we may know that hee will haue vs to bee wholie consecrated vnto himselfe and that he can in no wise abide that any besides himself shuld be partakers of our loue 18 The Sonne indeed shal not beare the iniquity of the Father but the same soule that sinneth shall die Notwithstanding sinne is so odious in the sight of God that it is not a matter vnbeseeming his justice to depriue the seed of the wicked of his grace the light of the truth and all meanes of saluation Yet can no man complaine seeing all men are guiltie of the curse 19 The Children of the wicked then are depriued of the blessing of God because the Lord doth take the occasion therof from the sinnes of their wicked Parents whose waies the Children do tread and whose proper sins therefore do deserue temporal and aeternall punishment 20 God doth loue righteousnes in such sort as he doth blesse not onelie the Fathers themselues that are carefull of righteousnes but euen their posterity also and that either by prospering their affaires in respect of the thinges of this life or by rewarding them with aeternall life 21 Yet is it an euill conclusion which some doe make to gather merite from the rewarde which God promiseth vnto the obseruers of his law For God doth not say here that he will be faithfull and just but that he will be mercifull towards them 22 It maketh nothing against these things that sometimes the Children of the wicked become carefull of well-doing and contrariwise that the seede of the Godlie doe degenerate because thet Law-giuer ment not heere to set down an inuiolable rule which might degenerate from his Election 23 Now whereas God doth assigne foure generations vnto his wrath and doth streatch his mercie vnto a thousand it is an argument that of his owne nature he is more bent to shew mercy then vnto seueritie 24 This threatning and also this promise doth indeed appertaine vnto the rest of the Commaundements but it was especiallie annexed vnto this second that thereby wee may know how greatlie God detesteth Idolatrie amongst all other sinnes Defended by IOHN VALLETONVS Albenatiensis Occitanus PRINCIPLES VPON THE THIRD COMMAVNDEMENT OF GODS LAVVE XXXI 1 THe end and the scoape of this third commandement is to shew what reuerence is due vnto God in the conuersation of mans societie the which wee are bound to referre vnto the glorie of God as vnto the chiefest end thereof 2 Now this is set downe by the contraries for the contrarie of that which is forbidden is heere commaunded 3 And it seemed to be more meet that this commaundement should bee vttered rather in the forme of forbidding then commanding bicause that is not alwaies necessarie to bee doone which is heere commanded in speciall whereas that which is here forbidden is alwaies vnlawful 4 The name of God here spoken of is not to be restrained to some one certaine title or syllable but it comprehendeth whatsoeuer may bee spoken concerning God or doth belong vnto his knowledge and glorie 5 In summe therefore we are commanded in this precept by setting downe the part for the whole in all our walking in this life to haue the glorie of God before our eies and therefore heere is forbidden whatsoeuer either directlie or indirectlie either vnwittinglie or purposely redoundeth vnto his dishonor 6 To take the name of GOD is to make mention of his name the which thing the Lorde forbidding to bee done rashly or for a matter of smal value or vnreuerently he dooth much more condemne whatsoeuer is a greater offence then rashnes or want of reuerence 7 All abuse therefore of Gods word in the delusion of witcheries and enchauntments and such like sinnes are especially condemned in this commaundement as thinges most execrable 8 Now the especiall thing forbidden in this commandement is euerie abuse of an oath 9 We make an oath to be an inuocation of God both as a witnes and as a reuenger wherein that it may be lawfull there are three things required to wit truth justice and judgement 10 Trueth chargeth vs that whatsoeuer is affirmed or denied by an oath it be certainly trulie affirmed or denied and brieflie whatsoeuer wee promise be without all deceit vprightly promised 11 Iustice commandeth first that that be just which is promised that is that it bee agreeable vnto the reuealed will of God Secondlie that the cause of the oath bee just 12 Iudgement requireth that an oath be demaunded and yeelded with great circumspection and that a precise consideration be had both of the matter whereof the oath is taken and also of the person that sweareth 13 A just cause of an oath is either when the glorie of God is called in question and so the greatnes of the matter doth craue
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
seemed indeed to haue beene done vpon some colour of reason but it had a most ill issue and wee affirme that this is it that IOHN in the Reuelation doth meane by the image of the Beast 4 For hence it came to passe the aequality of the Churches beeing taken away and the order of Priorship beeing vnder the colour of auoiding schisme transformed into superioritie that in steede of the Apostolicall and the truly diuine gouernment of the church by the Eldership the humaine order of Bishoppes was by little and little brought in and from thence presentlie sprang that horrible Antichristian tyrannie the chief head whereof nowe for these manie yeares hath beene that counterfait Romaine Bishop 5 Yet of this order as long as the Lord raised vp those who did so vse this office of Bishop invēted by man as they did maintaine and set forward Gods Church there was some vse as whereby in some sort the puritye of Christian doctrine hath bene maintained 6 It was apointed to the ouerthrow of the endeuours of Sathan and his ministers not by man but by God both before the comming of Christ and in the time of the Apostles that there should bee held certaine Assemblies of the godlie both for the preseruation and reformation of Religion and also for the appeasing of controuersies risen in the Church the which meetings are called in the storie of the Christian Church by the name of Synods and Councels 7 But when as these euils did not alwaies infect the whole bodie of the Churche but did rather spring from particuler members It was not without great cause obserued in the ancient Church that certain Prouinciall assemblies should be helde at appointed times wherin the controuersies if any had risen in the prouince wer determined according to the worde of God and the outward order of the Church so appointed as was thought expedient 8 As often as the harme grew farther there is no dout but the godly the religious Pastors of churches though dwelling in diuers Prouinces did yet conferre togeather without any ambition concerning the remedies thereof as it apeareth out of the stories of the Councels and the writings of the ancient Fathers that were before the councell of Nice the aeternal God verie mightily blessing their zeal before euer the ambition of Bishoppes seas was knowen in the Church 9 But as Christian Religion after that the Romaine Empire submitted it self vnto Christ vnder CONSTANTINE the great began greatly to florishe all outward persecution being ended So Sathan on the other side began after a marueilous sort openly to set vp the Mystery of iniquity which before hand secretly had taken some growth 10 Hervpon that authority of the Seas ouer their brethren and fellowe-Ministers was established in that first councell of Nice which otherwise was a Christian assemblie and one of the most famous since that time the which authoritie could bee afterward restrained by the force of no Canons and decrees but that it brake vnto that horrible tyrannie which wasted and at this day dooth deuour the whole Church 11 There were notwithstanding the Lorde rightlie vsing this euill vnto the preseruation of his Church in these times Councels gathered and ended vnto many good purposes by the authority of godlie Romaine Emperours against those haeresies which inuaded the vniuersall body of the Church and they are therfore called general councels because the Emperours of Rome did then gouerne the most part of the world 12 Now it is manifest that these councels were graunted by the Emperours vpon the entreatie and requeste of godlie Bishops whereas otherwise the haeretickes and factious heades would not haue yealded vnto the Ecclesiasticall censures and judgements of the godly Pastors and Elders had it not beene for the authoritie of the Emperours especiallie seeing manie Churches woulde receaue those that were cast out by their Pastors as the whole auncient storie doth testifie 13 It is also manifest that the Bishops themselues or such as was sent by them to supplie their roomes satte as the Iudges in these councels and meetings for the Episcopall degree of superioritie which was euen then a great staine vnto the Church of God was euen at that time crept thereinto 14 Yet in these meetings either the Romaine Emperour himself or some noble men sent with commission by him in his stead were present but not as beeing to judge or to giue the definitiue sentence but as beeing to moderate the behauiours of the Bishops themselues which yet sometimes they could by no meanes bring to passe as yet appeareth in that sacrilegious synod of EPHESVS otherwhiles though with great labour they did in some sort effect 15 In these Synods were heard and admitted euen lay-men as they call them that no man should be condemned before his cause were heard Now the whole controuersie concerning Christian Religion was first of al properly defined out of the written word of God Next and in the second place were brought the auncient Christian Fathers yet so as of them selues they were not beleeued but receiued so far as they agreed to the word of God To conclude the determination of the Synods being sent vnto the Christian Emperours were established by their vnviolable constitutions 16 In these Synodes were determined both the waightier controuersies risen among the Bishoppes themselues togeather with their elections and depositions and also the rules concerning the generall gouernement of the Church which the Greekes call Canons were enacted 17 Hence it appeareth what place those Councels are to haue which are called by the authoritie of the counterfeit Romaine Bishop and concluded by the suffrages and voyce of his own vassals both to the establishing of his tyranie and also to the ouerthrow of all godlines and whatsoeuer good order hath bene confirmed by the approoued ancient Canons 18 Now that the Romain Empire is seuered into parts and the gouernment of Christendome deuided into diuers kingdomes and estates If any man should demand what way we think meet for the gathering of Synods we answer after this sort 19 First in those Churches who haue Christian Magistrats care is to be had after the truth of Religion and the right gouernement of the Church be established that they haue setled ordinary meetinges according to the conuenient distribution that they haue made of their Churches to the ende that the controuersies either alreadie risen or beeing likelie to arise maye bee appeased and preuented and the progresse of the Churches of euery Prouince may be looked vnto vnto which worke the authoritye of the Christian Magistrates is also to be vsed 20 But where the Magistrates doe not professe true religion we see not to what end the appointing of Synodes either ordinarie or extraordinarie should depend vppon their authoritie In such a case then the Pastors are wisely to fore-see that the Church of God be gouerned notwithstanding all the impediments of the aduersaries 21 Now what hope there can be of a generall Counsel
Sacraments are supplies joined vnto the worde it commeth to passe that in some thinges they agree together and differ in some other For both are instruments which the holie Ghost vseth to make vs partakers of Christ and his benefites yet so as hee may worke without them both in the harts of the godlie when and as often as he will and that he doth not anie wise giue vnto the signes his owne force and efficacie by vertue whereof the thinges signified are receaued They are blasphemous therefore who will haue grace either in whole or in part to bee bestowed by the Sacraments And they are no lesse blasphemous who will haue this to be done by the worke wrought 20 The force of the Sacramentes doth in no wise depend vpon the person of the Minister who deliuereth thē but vpon the ordinaunce of God onlie so that the same be obserued and that by a publick person either rightly called or at the least exercising a publick function by a common errour The Donatists therefore and such like did erre who taught that the Sacramentes administred by euill Ministers were of no force 21 Euen as the Gospell who of it owne nature is the word of life and saluation is yet turned by the wicked vnto the sauor of death so the Sacramentes also which are instituted by God vnto the saluation of men are notwithstanding receaued by the faithlesse the vnworthy communicants vnto their condemnation and judgement and yet do they not desist in respect of God to bee true Sacraments still 22 As the seede of the woord preached dooth not alwaies bring forth fruit at the same moment that it is sowed in the heartes of the faithfull so the fruit of the receauing of the Sacraments dooth not presentlie shewe it selfe in such sort as the faithfull haue receaued the same For that is onelie done at the time appointed by God 23 As the holie Ghost by meanes of the word dooth beget and strengthen faith so dooth he sturre vp and confirme the same by the Sacraments And therefore regarde is to be had that they who are of the age of discretion enjoy the effectuall preaching of the word wherby faith may be wrought in them before they receaue the Sacraments that so they may worthelie participat them which cannot be without faith 24 The word is necessarie saue when it pleaseth God to work extraordinarilie in the harts of his children and sufficient vnto their saluation that are of age but the Sacraments are not absolutelie and preciselie necessarie vnto all For it is not the want of them but their contempt that is damnable 25 The word of promise is without respect to bee offered both vnto the beleeuing and to the vnfaithfull and that generallie But the Sacraments are onelie to be administred vnto those that are taken for the knowne members of the Church and that vnto euerie one of them seuerallie whereby a particular full assurance may be wrought in them 26 The preaching of the word may be offered alone vnto the Church without the Sacramentes but the Sacramentes are neuer to bee administred without the woord preached To conclude seeing the word dooth affect but one of our senses whereas the Sacraments are object vnto manie of them especiallie vnto the sight therefore it is that they are the more effectuall meanes to apprehend Christ so that they be lawfullie administred Defended by PETER CARPENTER a low countrieman PRINCIPLES TOVCHING THE AGREMENT AND THE DIFFERENCE BETVVEN THE SACRAMENTS OF THE OLDE AND NEVV TESTAMENT LVI 1 INasmuch as men can be joined together as AVGVSTINE saith in no Religion be it true or be it false except they be tied by some kinde of visible thinges and sacramentes hence it commeth that the Church either vnder the olde or vnder the new Testament hath neuer wanted the seales of the grace of God that is the Sacraments 2 Of these thinges seeing we haue spoken generallie in the former disputation we may now conueniētly see what agreement and what difference there was between the sacraments of both the couenaunts that by this meanes it may bee declared that the same faith was vnder both of them 3 Vnto this treatise we lay this most true ground as a foundation namelie that the couenaunt of God with his Church was alwaies one and the same which notwithstanding seemed to bee diuers in regard of the diuers circumstances of the dispensation whence did arise the name and the difference of the old and the new Testament or couenaunt Whereas therefore the thinges remained in the same in regard of substance the signes were chaunged according vnto the circumstance of time For the fathers as the Apostle saith 1. COR. 10. did eate of the same spirituall meat and drinke the same spirituall drinke out of the rock that followed them the which rock was Christ 4 But to the end that the whole matter may bee the more manifest we will more particularlie set downe their agreement and difference and first of all their agreement which consisteth in their efficient and finall cause 5 Their efficient cause is one and the same namelie God the authour of the Sacramentes of both the couenaunts who alone as hath beene already set downe hath authoritie to appoint Sacraments as hee onelie is to promise grace 6 The finall also is one and the same For they respect the same end and scope and teach the verie same things to wit Iesus Christ the participation of all his benefites vnto aeternall life 7 The difference consisteth in the manner and measure of signifiyng or applying Christ and also in the outwarde matter forme and number 8 For the Sacraments of the olde Testament did signifie Christ to come and therefore at his comming they ceased and ours came in their place Wherefore they were justlie condemned by the Apostles who taught that Circumcision was to bee joined vnto Baptisme as beeing as yet necessarie vnto saluation And a fewe yeares after the Ebionites who woulde retaine the Iewish ceremonies together with the Christian Sacraments 9 Nowe the Sacraments of the newe Testament doe shewe that Christ is already come and they are therefore established with new signes that are to continue vnto the worlds end whereas the other were onelie appointed for some certaine time 10 The nerer furthermore that Christ hath manifested himself vnto vs by so much the more clearlie doe the Sacramentes of the newe Testament lay him before vs. For things that are past are better knowne then these that are to come And therefore AVGVSTINE hath saide well that wee haue fewer Sacramentes then the Iewes had but yet clearer and a great deale more significatiue and therfore of greater efficacie to confirme our faith and to seale the promises of God in our hearts 11 The which saying of AVGVSTINE is to bee rightlie vnderstood For wee thinke not as the Schoole-men did that they vnder the law had the same grace onely shadowed vnto them in the Sacraments which is offered as present
the word committed vnto them and sometimes they do declare dictinct and peculiar functions in which sense we take them in the treatise following 7 Of these fiue the three first were temporarie hauing also euery one of them a distinct Ministerie and they were peculiarlie called Apostles Euangelistes and Prophets as being appointed for the planting of the Church throughout the worlde by the publishing of the newe couenant The other two callinges were perpetuallie to remaine vnto the last comming of Christ 8 The chiefe and most excellent of all these were the twelue Apostles vnto whose number PAVLE was afterward called as it were the embassadors of God who were elected and admitted neither of men neither by men but of Christ immediatlie that all of them being of equall authoritie amongst themselues should become the Maister-workman of the building whereabout they were to be imployed beeing strictlie tied vnto no certaine congregation 9 They therefore as they were lead by the inspiration of the holie Ghost or by some peculiar commaundement of God traueling thorow many countries preached the grace of Christ euerie where vnto all men the which they both confirmed with miracles and sealed by the administration of the Sacraments They also committed the churches which they had planted to be gouerned by their Pastors and Doctors as time and place would permit this office being faithfullie performed by them and they being called out of this life the Apostolicall calling also ceased 10 Hence it appeareth how vaine and detestable in all godlie eares is that voice of the Romishe Prelate who is not affraid to professe himselfe an Apostle by vertue of his tyrannicall succession and is not ashamed vnder the fayned pretence of PETERS Primacie to call himselfe chief or Prince of the Apostles amongst whome there was none either greater or lesser then other and euen the heade of the whole Church 11 It is out of controuersie that all those were called Prophetes who by the inspiration of Gods Spirit forsawe and fore-told things to come whose calling before the comming of Christ was when the Priests grew negligent to direct the faith of the Saints vnto the promised saluation and also both to raise vp the godlie to beat down the disobedient by their diuine reuelations So also at the beginning of the preaching of the Gospell they were called Prophets who were indued with a peculiar gift of reuelation or diuine wisdome wherwith God would at that time adorne his Church of this sort was AGABVS the foure daughters of PHILIP the Euangelist mentioned in the Acts of the Apostles and others vndoubtedlie not a few 12 Sometimes notwithstanding the woorde PROPHET and Prophesying in the Scriptures are taken in a manifold sense and signifie all those in generall who execute the function of the Pastor For in this sense the Apostle saith He that prophesieth aedifieth the Church exhorteth comforteth reproueth the contrarie doctrine 13 Vnder the name EVANGELISTS are vnderstood those whome the Apostles vsed as their companions and fellow labourers because they themselues were not sufficientlie able to performe euerie work in all the Churches of this sort was TIMOTHIE and TITVS SILVANVS and others 14 Now their office was to performe the worke begun or otherwise committed vnto them by the Apostles as it is manifest especiallie out of the Epistles of PAVLE to TIMOTHY and TITVS whose calling was also temporarie Those foure in like sort are called Euangelists in a more strict signification whose seruice the Lord vsed for the writing of the storie of the Gospell and describing the beginning of the Christian Church 15 There remaine two callings belonging to the Ministerie of the word to wit Pastors and Doctors who are distinguished from the former in a three-fold respect first in that they are not immediatlie but haue bene euer since the time of the Apostles ordained by the ministery of men according vnto that forme whereof wee shall speake Secondlie in that they are tied vnto a certain congregation lastlie because the Lord hath ordained both these functions to be perpetuall in the Church 16 The proper the peculiar function of the Doctor is to teach the doctrine of true Religion by the faithfull interpreting of the Scriptures to defend the same against the gainsayers and to gouerne the Ecclesiasticall schooles 17 Nowe the Ministerie of Pastors as of the Priest in times past consisteth in three points First not onlie in the simple laying open of the propheticall and appostolicall doctrine which wee sayd to bee the office of the Doctors but also both in the priuate and publick aplication therof by sinceare and diligent teaching reproouing correcting and instructing Next in the administration of the Sacraments which are come in place of the legall rites brieflie in conceauing publick prayers which is not the lest part of the Ecclesiasticall ministerie 18 The administration of the worde also is committed vnto the Elders peculiarlie soe called whome Paul doeth especially expresse by the name of gouerners but not simply to that end for the which it is committed vnto the Pastors and doctors For they doe not administer the worde either publicklie vnto the whole congregation or priuatlie vnto some but haue authoritie to administer the ecclesiasticall censures together with the Pastors by reprouing rebuking and binding if necessitie so require those who by due tryal are found to walk inordinatly in the Church being such as cannot be otherwise amended which is don not that sinners should perish but contrariwise that being humbled at least by shame they may returne into the right way 19 These together with the Pastors though distinguished by their function as wee said are some times called by a generall and common name of Bishoppes overseers rulers and that in respect of the flocke which they are to rule and gouerne 20 DEACONS peculiarlie so called are those who haue the charge both of the receauing and also of the orderlie distribution of the almes and the administration of the rest of the Church-goods and the applying of them to the necessitie of the poore other holie vses amongst which number in times past were reckoned the companie of widdowes beeing appointed especiallie for the manifold necessities of the poore 21 Nowe it is vnlawfull for anie man to intermeddle with these holie functions except he be rightlie called a lawfull calling is that whereby according to the order instituted by Christ anie man of whose life and doctrine there hath bene a diligent and a precise examination had is by the Church whereunto he is appointed the name of God beeing in all singlenesse and sinceritie called vpon chosen as it were by the voice of the holie Ghost speaking in the mouth of the Church 22 In these kindes of elections whether they be done at once in the same tenour time and place which vse being at the first in a holie sort practised in the Church was afterwarde made dangerous by couetousnesse and ambition or in diuers actions times and places it
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
comming to be hidden from men so also hee would haue the time of their death for the very same cause to be vnknowen vnto them vnlesse that he openeth the same vnto some either by particular reuelation or by probable conjectures Defended by IOHN VALETONVS Albenatiensis Occitanus PRINCIPLES VPON THE ARTICLE OF THE BELIEFE CONCERNING THE FAITH IN THE HOLY GHOST XLIX 1 VVE doe in this Article confesse that the holy Ghost as being the third person in the Trinitie is to bee adored and worshipped by the same faith and inuocation whereby in the former Articles wee haue confessed that the Father and the Son beeing in order the first persons of the Trinitie ar distinctly to be acknowledged and worshipped 2 The holy Ghost in this place doth signifie that essentiall power who is essentially subsisting in the Father and the Son proceeding and distinguished equally from them both in regard of the manner of his being but in respect of his essence absolutely considered hee is GOD hauing that Deitie which is not deriued by propagation from an other Godhead but is one most single and of himselfe 3 Now seing the Father neither can be separated from his Co-aeternall and Co-essentiall wisedome neither co-essentiall power who is the holy Ghost can be seuered from that wisedome but doth depend of the Father and of his wisedome there is no question to bee made but that hee doth proceed from the Father and the Sonne as from one cause 4 Where the Sonne is saide to bee begotten of the Father and the holy Ghost affirmed to proceede from the Father and the Sonne it sheweth a difference between the wisdome that remaineth in the Deitie and the power that doth outwardlie shew it selfe by the effects 5 That which both the Schoole-men and also the ancientest Diuines amongest the Latines haue written concerning the holy Ghost as being a kinde of essentiall loue knitting the Father the Sonne togeather hath brought in to religion many intricate strange and dangerous questions 6 Although the works of the Trinitie which they call outward or externall are inseparable yet in the effecting of them there is a distinction to bee obserued not onely of the persons but also of the personall actions 7 The proper operation of the holie Ghost is to effect in deed in his time and manner those things which the father hath determined to dispose by his Sonne that is his aeternall wisedome and to execute by the power of them both that is by the holie Ghost 8 Yet are we not to thinke that the holie Ghost dooth worke anie thing with the Father and the Sonne as an instrumentall or a ministeriall cause but without anie inaequalitie and immediatlie in respect of them both worketh all things together with them 9 The power thereof did then shew it selfe when as the world was to be created of nothing and afterward in his prouidence whereby he hath vnto this day and euer shall as long as the world standeth preserue the same both by ordinary and extraordinarie meanes 10 The effect thereof furthermore is to woorke in the harts of men which is done manie wayes for some he maketh apt and readie to practise morall vertues not by chāging but by repressing their naturall corruption others by his especiall power hee doth make meete to vnderstand and bring to passe great matters all which doe properlie serue for the conseruation of mans societie although that the effects of these guiftes are otherwhiles also behoofull vnto the Church 11 Sometimes also he goeth farther in bestowing vpon some the knowledge of his heauenlie truth with other supernaturall guifts as of Prophesie and healing to be brief he doth after a sort sometimes enlighten not the vnderstanding onlie but euen the will of some who yet are so in the Church as it will one day appeare that they were neuer true members thereof 12 Now his sauing power doth onelie manifest it selfe both in the congregation of his elect and also in euerye particular member of his mysticall bodie whence it commeth to passe that the Church alone is holie and the beleeuers onlie properlie called Saints 13 Hee dooth therefore in part bestowe the very same guifts vpon his elect whereof some of the reprobates are partakers but adioyning thereunto the grace of a good conscience and of perseuerance So the holie Prophetes and Apostles in times past haue left vnto vs by the inspiration of the holie Ghost the scriptures contained in the bookes of the olde and new Testament After this manner also manie haue beene indued with the guift of woorking miracles and all faithfull Pastors and Teachers haue bene in all ages bestowed vpon the Church and indued with necessarie guifts 14 Now the guifts whereby the holy Ghost doth properlie distinguish the church from the world are those vnrepentant guifts which hee bestoweth onlie vpon his elect namelie the effectuall enlightning of their minde and the guift of perseuerance the effect whereof is true faith applying Christ with all his benefites vnto the saluation of euerie one that beleeueth seuerallie whereunto is vnseparablie joined sanctification whereby wee are drawne sincearlie to loue God and our neighbour 15 That worke which was the most excellēt of al other namelie both the creation of the fleshe of Christ in the wombe of the Virgine and also his most perfect sanctification whereby his humanitie was annointed with all kinde of gifts that were meet to performe the office of the Mediatour proceeded from the same power Wee detest therefore all those who denie that the holie Ghost is to bee worshipped by one and the selfe same faith and inuocation with the Father and the Sonne those who hold that hee proceedeth onlie from the Father together with such as denie him to be coaeternall and coessentiall with the Father as the Macedonians the Arrians those who distinguish him from the Father onlie in name and not in person as the Sabellians those also who affirme him to bee but some created motion and power to be breif we detest al those that do anie wise withstand either the true coessentiall and coaeternal Deitie of the holie Ghost or his proceeding from the Father and the Sonne Defended by IOHN NISSOLIVS Semenensis Occitanus PRINCIPLES VPPON THE ARTICLE I BELEEVE THAT THERE IS A HOLY CATHOLICK CHVRCH L. 1 OMitting in this place the questiō whether there be a Church or no as an vnnecessarie point we will rather see what the Church is 2 The word CHVRCH taken from the common custome of publick affaires where the people beeing called by the voice of a cryer did meet together began euen from the verie time of the Apostles the name of Sinagogues being left vnto the Iewish conuentions to be applied vnto their meetings who embracing the voice of the Gospell were wont to haue publick assemblies for the vse of Religion 3 Now the thing it self signified by this word is drawn farther that is to expresse the companie of those who being raised vp from the