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blood_n	body_n	bread_n	transubstantiation_n	7,578	5	11.1962	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10958	The faith, doctrine, and religion, professed, & protected in the realme of England, and dominions of the same expressed in 39 articles, concordablie agreed vpon by the reuerend bishops, and clergie of this kingdome, at two seuerall meetings, or conuocations of theirs, in the yeares of our Lord, 1562, and 1604: the said articles analised into propositions, and the propositions prooued to be agreeable both to the written word of God, and to the extant confessions of all the neighbour churches, Christianlie reformed: the aduersaries also of note, and name, which from the apostles daies, and primitiue Church hetherto, haue crossed, or contradicted the said articles in generall, or any particle, or proposition arising from anie of them in particular, heereby are discouered, laid open, and so confuted. Perused, and by the lawfull authoritie of the Church of England, allowed to be publique.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. English creede.	1607 (1607)	STC 21228; ESTC S116041	208,079	284

is giuen taken and eaten in the Supper onely after an heauenly and spirituall manner and the meane wherby the Body of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance reserued carried about lifted vp or worshipped The Propositions 1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues 2. The Lords Supper is a Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and Blood of Christ. 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort 5. To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrary to the ordinance of Christ. The Propositions 1. Proposition The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues The proofe from Gods word THe Supper of the Lord is a token of the loue that Christians ought to haue among themselues For which cause it is called the Lords table the Lords Supper a communion of the body of Christ and they that partake thereof though they be manie yet are but one bread and one body This is the doctrine of all Christian Churches The errors adversaries vnto this truth So thinke not those men who either with heretike Hamant denie the vse of the Lords Supper to be necessarie or with the Rhemists raile on it and the Protestants that vse the same calling it a prophane and detestable Table the Cuppe of deuills 2. Proposition The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and blood of Christ. The proofe from Gods word The Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ. For. This is my blood of the newe Testament which is shedde for many for the remission of sinnes this is my body which is giuen for you c. This cuppe is the newe Testament in my blood which is shedde for you saith our Sauiour And to such as receiue the same worthily and by Faith it is the partaking of the Body and Blood of Christ This is a truth openly both maintained testified by the neighbour Churches Errors Adversaries to this truth Diuersly hath this proposition bin oppugned For Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say how It is to be receiued onely for obedience sake to the princes commandement but is of none effect to the perfect ones An opinion of the Families It doth neither good nor hurt to the receiuers The Messalians error It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists It is no signe assuring vs that all our sinnes through Christ are pardoned For onlie veniall and mortall sinnes are thereby remitted and we must alwaies doubt of the forgiuenesse of our sinnes say the same Papistes Others doe teach that It can profit such as haue no faith as Babes and Infants in which error be the Russians yea the dead bodies of men It can benefit such as receiue it not at all if on there behalfe it be administred as persons absent vpon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papistes defend 3. Proposition The bread and VVine in the Lords Supper be not changed into another substance The proofe of Gods word Transsubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord we do vtterly deny and the reasons moouing vs thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drinke hencefoorth of this fruite of the Vine saith our Sauiour Christ Which fruite had it really bin either the Blood or by way of concomitance the very Body and blood of Iesus Christ then our Lord had eaten himselfe which is not only blasphemous to be spoken but also impossible to be done and directly against the word of God where commandement is often giuen that the blood with flesh not of Beast much lesse of man must not be eaten The heauen must containe Iesus Christ vntill the time that all things be restored saith S. Peter If Christ therefore corporally according to his humanitie be in heauen then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cuppe not the reall Blood of Christ you shewe the Lords death till he come saith S. Paul Therfore hee is not come which hee must be being vnder the formes of Bread and Wine Transubstātiatiō besides ouerthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods word comming vnto the element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatrie For from hence proceeded the Reseruation of the Transubstantiated bread for sundrie superstitious purposes hence the adoration of the Bread euen as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus Christi-day The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons and wrightings The adversaries vnto this truth Abhominable therefore be the Popish errors viz. that In the Eucharist there is n●t the substance of Bread and wine but onely the meere accidents and qualities Substantially and really the Body and Blood together with the soule and diuinitie of our Lord Iesus Christ and therefore Christ is contained in the Sacrament Eucharisticall Vnder each kind and vnder euery part of each kinde seuerally whole Christ is comprised After the consecration in the wonderfull Sacrament of the Eucharist the Body and blood of our Lord Iesus Christ is and that not onely in the vse while it is taken but afore also and after in the Hosts or consecrated peices reserued or remaining after the Communion In the holy Sacrament Christ the onely begotten Sonne of God is to be adored with the very worship of Latria Marcus also that detestable heretike held that the wine of the Lords Supper was conuerted into blood 4. Proposition The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort The proofe from Gods word The regenerate haue in them a double life one carnall the other spirituall The life carnall and temporarie they brought with them into this

themselues are no better then Turkes The Papists also which say that The present Church of Rome is Gods Church Gods catholike church the mysticall body of Christ Papists Catholikes and true christians are all one Muncer and the Anabaptists tearmed themselues cleane opposite to the church of Christ the elect of God and said that all other men were wicked and worthie to be slaine The Familie of Loue who publish how themselues onely are the Church and all other men are Heathen and Beastes themselues onely are the Catholike Church of God the Saints of God and his acceptable people and that such as are no Familists they haue no liuing God and shall perish The Puritanes finally they say If God haue any Church or people in the land no doubt the title Puritane is giuen them Notable wordes either God hath no Church in England or Puritanes are the Church The Marprelate is not afraide to vtter this speech They against whome I deale namely the ecclesiasticall officers as Bishops and their fauourers and partakers haue so prouoked the anger of the Lord and praiers of his Church as stand long they cannot others of the said Bishops and the like write thus they bidde battell to Christ and his Church and it must bid defiance to them till they yeeld 3. Proposition The visible Church is a Catholike Church The proofe from Gods word The visible Church properly vnderstood is but a part of the Catholike yet forasmuch as it is a Congregation of the faithfull who are for calling Gouernours and subiects noble and base rich and poore teachers and learners for sexe men and women for age old and young for nation Iewes and Gentils Grecians and Barbarians for time and continuance in all ages euen from our first parents it may rightly be called a Catholike Church This is groūded vpon Gods word where wee finde that excluded is no calling no sexe none age no nation and that the Church as it hath bin from the worldes beginning so shall it continue to the end And this is the confession of the Churches Errors and Adversaries vnto this truth Vnsound be they in religion therefore which haue and doe as it were tie the church to a certaine country as the Donatists did to Africa a people as the Iewes to themselues persons place calling or time as doe the Papists To certaine persons when they say The Church is founded vpon Peter and his successours All that will be saued must of necessitie be subiect to the Bishop of Rome The true Church is vnited to the obedience of the Pope of Rome To a certaine place when they say The Church of Rome is the Catholike Church The Church of Rome is the mother of the faith To a certaine calling by their Petrus a Soto to Bishops and Prelates To a certaine time as when the said Papists affirme how The time was when holynes was onely in the virgine Mary when faith rested onely in the virgine Mary when all the faith was lost saue onely in our Lady It is a bold assertion also and very presumptuous of Apostata Hill that in England al men were Papists without exception from the first Christening thereof vntill the age of K. Henry the eight 4. Proposition The word of God was and for time is before the Church The proofe from Gods word Forasmuch as the visible Church of Christ is a Congregation of men either in the eies of God or in the iudgement of the godly faithfull it followeth that the word of God must be afore the Church for time as likewise for authoritie For time because Gods word is the Seede the faithfull the Corne and the Children Gods worde is the Rocke or foundation the faithfull the House For authoritie also the word is before the Church because the voice of the Church is the voice of man who hath erred and may erre from the truth but the voice of the word is Gods voice who cannot deceiue nor be deceiued Of this iudgement be the Churches reformed Aduersaries vnto this truth This maketh to the strengthning of vs against those Popish assertions of Vignerinus and such like viz. that the Church was before the word for time and is aboue the word for authoritie 4. Proposition The marks and tokens of the visible Church are the due and true administration of the word and Sacraments The proofe from Gods word There is the visible Church of Christ where the word of God sincerely is preached and the Sacraments instituted by our Sauiour are duly administred Hence is it that our Lord and Sauiour calleth them his mother and his brethren which heare the word of God and doe it and saith Hee that is of God heareth Gods word also My sheepe heare my voice and how shall they heare without a preacher saith S. Paul Likewise the Apostle S. Iohn He that knoweth God heareth vs he that is not of God heareth vs not Again they are of the world therefore speake they of the world and the world heareth them And touching the Sacraments first of Baptisme Goe therfore teach all nations baptizing them in the Name of the Father and the Sonne and the holy Ghost teaching them to obserue all things whatsoeuer I haue commanded you Wee haue bin baptized into Iesus Christ yee are washed yee are sanctified By one Spirit are wee all baptized into one Body Next of the Lords supper The Lord Iesus in the night that hee was betraied tooke bread and when he had giuen thankes he brake it and said take eate this is my body which is broken for you this doe in remembrance of me After the same manner also he tooke the cup when he had Supped saying This is the new Testament in my blood this do as oft as yee drinke it in remembrance of mee The Christians in all reformed churches acknoledge these things Some and they also many of them very godly men adde ecclesiasticall Discipline for a note of the visible Church But because the said Discipline in part is included in the markes here mentioned both wee and in effect all other well ordered Churches ouer passe it in this place as no token simply of the visible Church Neither tie wee the Church so strictly to the signes articulate that wee thinke all those to be without the Church and no Christians which neither doe heare the word ordinarily publikely read and preached nor participate in the Sacraments if so be they would and yet can neither heare the one nor receiue the other as it falleth out sometimes especially in the times of blindenesse and persecution The Errors and adversaries vnto this truth Wee renounce therefore as altogether vnsound Antichristian the opinions 1. Of the Papists who both denie

Apostles and Euangelists but doe not appeare vnto vs in these daies It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God Which thinke the Sacraments are but onely ciuill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particulary the Mes●alians and Familie of Loue who thinke that for obedience sake to magistrates the sacramēts are to be receiued but are to none effect to the perfect ones in the Familie 2. Proposition The Sacraments be certaine sure wittnesses and effectuall signes of grace and God his Goodwill toward vs. The proofe from the word of God Infinitely doth God declare his vnspeakable and incomprehensible good will to man ward yet in these daies by none outward things more notably and effectually than by the Sacraments For. Of Baptisme saith Christ Hee that beleeueth and is baptized shall be saued and Peter Amend your liues and be baptized euery one c. for the remission of sins and Paul Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it that hee might sanctifie it and cleanse it by the washing of water through the word c And of the Lords supper saith our Sauiour Christ touching the Bread this is my body which is giuen and broken for you and of the Cup this is my blood of the new Testament that is shed for many for the remission of sinnes This truth doe the purer Churches of these daies euery where acknowledge The adversaries vnto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the newe Law doe conferre grace ex opere operato The Sacraments of the old and new Testament in this doe differ for that the Sacraments of the old Testament did onely shadow forth saluation but the Sacraments of the newe doe conferre and worke saluation and doe iustifie not onely signifie God his good will toward vs by reason of the worke done which is the outward Sacraments 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods word Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes and ye shall receiue the gift of the holy Ghost saith S. Peter Christ he gaue himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul The same is affirmed by the reformed Churches Howbeit this Faith is not necessarily tied vnto the visible signes and Sacraments For Without the Sacraments many haue liued and died who pleased God and are no doubt saued either in respect of their owne faith as wee are to thinke of all the godly both men who were borne and died afore the institution of Circumcision in the wildernesse and in the time of grace yet by some extremity could not receiue the seale of the couenant and women who afore and vnder the lawe for many yeares were partakers of no Sacrament and neuer of one Sacrament or that they be heires of the promise Some haue faith afore they receiue any of the Sacraments So had Abraham the Iewes vnto whom Peter preached the Samaritanes the Eunuch Cornelius the Centurion haue the godly of discretion wheresouer not yet baptized Some neither afore nor at the instant nor yet afterward though daily they receiue the Sacraments will haue faith such are like vnto Iudas Ananias and Sapphira Simon Magus the old Israelites and the wicked Corinthians In some the Sacraments doe effectually worke in processe of time by the helpe of Gods word read or preached which engendreth faith such is the estate principally of Infants elected vnto life and saluation an encreasing in yeares The adversaries vnto this truth Therefore doe they erre which teach or hold that They neuer goe to heauen which die without the seales of the couenant so thinke the Papists of Infants which die vnbaptized They are damned though they receiue the Sacraments that will not receiue them after the receiued and approued manner of the Church of Rome There is no way of saluation but by faith herby excluding infinite soules from the kingdome of heauē which depart from this world before they doe beleeue None beleeue but such as are baptized say the Papists as heare the word of God preached say the Puritanes The Sacraments giue grace ex opere operato and bring faith ex opere operato The Sacrament of Baptisme is cause of the saluation of Infants 4. Proposition Christ hath ordained but two Sacraments in his Gospell The proofe from Gods word A Sacrament according to the etymologie of the word as the Schoolemen doe write is a signe of an holy thing which beeing true then haue their bin and still are by so many aboue either two or seuen Sacraments as there be haue bin aboue two or seuen things which are signes of sacred and holy things But according to the nature thereof a Sacrament is a couenant of God his fauour to man-ward confirmed by some outward signe or seale instituted by himselfe which also hath bin sometimes speciall either to some men that extraordinarily by things naturall sometimes as the tree of life was to Adam and the Rainebowe to Noah and sometimes by things supernaturall as the smoaking furnace was to Abraham the Fleece of wooll to Gedeon and the Diall to Ezekiah or to some Nation as the Sacrifices Circumcision and the Paschall Lambe was to the Iewes And sometimes generall to the whole Church militant and ordinarie as in the time of the Gospell And then a Sacrament is defined to be a ceremonie ordained immediately by Christ himselfe who by some earthly and outward element doth promise euerlasting fauour and felicitie to such as with true faith and repentance doe receiue the same And such Sacraments in the newe Testament we finde only to be Baptisme and the Lords supper This is the iudgement also of the Churches Protestant The Errors and adversaries vnto this truth In a contrary opinion are diuers and namely The Iewes and Turkes for they denie all the Sacraments of the Church as wee doe hold them The Euchytes who say that prayer onely and not the Sacraments are to be vsed The Schwenkfeldians who contemne not only the word preached but the Sacraments also as superfluous depending wholly vpon reuelations The Bannisterians who thinke there will be a time and that in this world when wee shall neede no Saraments The Papists who publish That wee leaue out no lesse then sixe of

and by thy feete all the Angels Archangells Patriarches Prophets Apostles Euāgelists Martyrs Confessours Virgins Widdowes Infants heale thee The Minister therof vsually is a priest but may be any other Christian. The effect of annoiling is to purge and put away veniall sinnes committed by mispending of our senses as also sinnes forgotten In this antichristian doctrine many errors be contained For In respect of the matter the Papists make of greasie matter a spiritual ointment whereas there is none ointment spirituall but the holy Ghost In respect of the forme the onely propitiator and mediatour betweene God and man Christ Iesus is blasphemed and the merit and power of his death ascribed vnto greasie oile Besides Christ is not acknowledged for the onely Sauiour of mankinde and Physitian of our soules but other Physitians be called vpon besides him In respect of the minister they hold how any mā hath power to forgiue sinns which belongeth vnto God alone also that other men yea women and not the minsters of the word onely may be minsters of the Sacraments In respect of the effect they teach vs which is vtterly vntrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his pretious blood 10. Proposition The Sacraments are not to be abused but rightly to be vsed of vs all The proofe from Gods word In the word of God the right vse of the Sacraments and the ends of their institution are euidently set downe For Concerning Baptisme Christ hee saith Teach all nations baptizing them c Hee that shall beleeue and be baptized shall be saued Touching the Lord his Supper saith our Sauiour of the Bread take eate c. and of the Cup Drinke yee all of it and S. Paul The cup of blessing which wee blesse is not the communion of the blood of Christ The bread which wee breake is not the communion of the body of Christ This truth doe the Chruches reformed by their Confessions subscribe vnto The errors adversaries vnto this truth Then greatly doe they sinne who either doe not vse the Sacraments either at all as doe the Schwenfeldias or minister them but vnto whome they list so is Baptisme of the Seruetians and Anabaptists ministred onely vnto elder persons denied vnto Infants and so is the same Sacrament of the Marcionites ministred vnto single persons but denied vnto married folkes or doe abuse them So abused is baptisme by them who baptise things without reason yea some times without life or sense so haue the Papists baptized both Bells and Babels as the greater Bell of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name and the great Bell of Christ church in Oxford which D. Tr●sham the Vice chancellor named Mary Babells as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries was baptized by Pius Quintus An. 156● and called Margaret by the said Pope and so the Cataphrygians baptized the dead bodies of men Againe Baptisme was Baptized by the Marcionites when they baptized the liuing for the dead also by the No●uatian and Papists when they rebaptized infants afore baptized as they tearmed them by Heretikes And so abused was the Lords Supper by certaine Heretikes condemned in a Councell at Carthage whose manner was to thurst the Sacrament into the mouthes of dead men and is by the Papists whose gift is to vse it magically as a salue against bodily si●knes and aduersitie also to carrie the same about pompously and superstitiously in the open streetes to be adored of the beholders 11. Proposition All which receiue the Sacraments receiue not therewithall the things signified by the Sacraments The proofe from Gods word Wee read in the holy Scripture that Some persons doe receiue the Sacraments and the things signified by the Sacraments which are the remission of sinnes and other spirituall graces from God and so receiued was the Sacrament of Baptisme of Cornelius and the Lords Supper of the good disciples and the godly Corinthians Some againe receiue the sacraments but not the things by them signified so receiued was Baptisme of Sunon Magus and the Lords Supper of Iudas and so receiue the Atheists Libertines and impenitent persons And some receiue not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Theife vpon the Crosse This maketh vs to conceiue well both of those men and womē which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world vnbaptized Furthermore it is apparent how Saluation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeue Againe S. Paul faith whosoeuer shall eate the bread or drinke the cuppe of the Lord Vnworthily shall be guiltie of the body and blood of Christ And this the purer Churches euery where doe acknowledge The adversaries vnto this truth The Papists therefore be in a wrong opinion which deliuer that The Sacraments are not only Seales but also causes of grace and The Sacraments doe giue grace euen because they be deliuered and receaued ex opere operato 26. Article Of the vnworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the euill be euer mingled with the good and sometime the euill haue chiefe authoritie in the ministration of the word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authoritie 1 wee may vse their ministerie both in hearing the of God and in the receiuing the Sacraments Neither is the effect of Christs ordinance taken away by their wickednes nor the grace of Gods gifts diminished from such as by faith and rightly doe receiue the Sacraments m●nistred vnto them which are effectuall because of Christs institution and promise although they be ministred by euill men Neuerthelesse it appertaineth to the discipline of the Church that 2 enquirie be made of euill ministers and that they be accused by those that haue knowledge of their offenses and finally being found guiltie by iust iudgement be deposed The propositions 1. The effect of the word and Sacraments is not hindred by the badnes of ministers 2. Euill Ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church 1. Proposition The effect of the word and Sacraments is not hindered by the badnes of Ministers The proofe from Gods word OF the ministers ecclesiasticall the Church is to conceiue neither to sinisterly as though their vnworthines could make the word and Sacraments the lesse effectuall to such as worthily doe heare and receiue them nor on the

Manichians which baptize not any Not false christians or Marcionites which did baptise the liuing for the dead Which Marcionites also denied Baptisme vnto all married persons baptized none but persons single virgins widdowes and women diuorced from their husbands Not Originists who maintaine a Baptisme by fire as also that after the resurrectiō of our bodies wee shall haue neede of Baptisme Not of Matthewe Hamants opinion that Norfolke Heretike which stood in it to the death that Baptisme is not necessarie in the Church Not Anabaptists which number Baptisme among things indifferent and so to be vsed or refused at our discretion Not Familists which say there is no true Baptisme but onely among themselues Nor Papists who both baptise Bels Babels as afore hath bin showen art 25. prop. 10 and also make the vowe and profession of the monachall or life of a Monch as good a token of Christians as Baptisme 2. Proposition Baptisme is a signe or seale of the regeneration or newe birth of Christians The proofe from Gods word Baptisme of S. Paul is called the washing of the newe Birth of others the Sacrament of the newe birth to signifie how they which rightly as all doe not receiue they the same are ingrafted into the body of Christ as by a seale be assured frō God that their sinnes be pardoned and forgiuen and themselues adopted for the children of God confirmed in the faith and doe increase in grace by virtue of praier vnto God And this is the constant doctrine of all Churches protestant and reformed The Errors and adversaries vnto this truth But no part of the true Church thinketh as did manie old haeretickes viz. that The baptized of the orthodoxall ministers are to be rebaptized as said the Nouatians Originall sinne is not pardoned in Infants as said the Pelagians because they haue no such sinne in them at all Onely sinnes past and not sinnes future or not yet committed are by Baptisme clensed as the Messalians held Being once Baptized we can no more be tēpted as thought the Iouians which was the error also of the Pelagians The Baptsme of water is now ceased and the Baptisme of voluntary blood by whipping is come in place thereof without which none can be saued as the Flagelliferians published Wee also condemne the opinion Of the Russeis that there is such a necessitie of Baptisme as that all that die without the same are damned Also of the Bannisterians which say that the water at Baptisme is not holy in respect that it is applied to an holy vse that the ordinarie and common washings among the Turkes and Iewes is the same to them that Baptisme is to vs Likewise of the Familie of Loue which conceiue basely of this Sacrament calling it in derision Elementish water and of no better validitie or virtue then common water Also of the Anabaptists who ascribe no more vnto Baptisme then vnto any other thing ciuilly discerning one man from another and say that the Sacraments of the newe Testament are no instruments to raise or confirme faith And lastly of the Papists who maintaine that Baptisme serueth to the putting away of originall sinne onely Baptisme bringeth grace euen ex opere operato 3. Proposition Infants and young children by the word of God are to be baptized The proofe from Gods word Although by expresse tearms wee be not cōmanded to baptize young children yet wee beleeue they are to be baptised and that for these among other reasons 1. The grace of God is vniuersall and pertaineth vnto all Therefore the signe or Seale of grace is vniuersall and belongeth vnto all so well young as old 2. Baptisme is vnto vs as Circumcision was vnto the Iewes But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong vnto the kingdome of heauen and are in the couenant therefore the signe of the couenant is not to be denied them 4. Christ gaue in commandement that all should be baptized Therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessarie that they should be partakers of the Sacrament thereof All Christian churches allowe of the Baptisme of infants Adversaries vnto this truth The premises declare that They slander vs which say That all Protestants denie the Baptisme of children to be necessarie and this is Runnagate Hills report They erre which oppugne this truth as doe many persons but not after one and the same sort For. Some vtterly denie that Infants or young children are to be baptized so did the Pelagians the Heracleons and the Henricians and so doe the Anabaptists whereof said some how baptisme is the inuention of Pope Nicholas and therefore naught others that Baptisme is of the deuill So thought Melchior Hoffeman so also doe the Swermerians a set among the said Anabaptists the Seruetians and the Familie of Loue which doth hold that none should be baptized vntill hee be thirtie yeares old Others refuse to baptise not all but some Infants So denied is Baptisme by the Barrowists vnto the seede of whores and witches by the Brownists vnto the children of open sinners by the the Disciplinarians vnto their children which subiect not themselues as Dud. Fenner saith vnto the discipline of the Church or obey not the Presbyteriall decrees Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the newe ministers of the Church of England as the Brownists doe thinke or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of Infants in France and in Netherland or by vnpreaching ministers as the disciplinarian Puritanes doe hold And others are of opinion that none are to be baptized which beleeue not first Hence the Anabaptists Infants beleeue not therefore be not to be baptized Hence the Lutherans Infants doe beleeue Therefore to be baptized 28. Article Of the Supper of the Lord. The Supper of the Lord is not only 1 a signe of the loue that Christians ought to haue among themselues one to another but rather 2 it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily with Faith receiue the same the Bread which we breake is a partaking of the Body of Christ and likewise the Cuppe of blessing is a partaking of the Blood of Christ. 3 transubstantion or the change of the substance of Bread and wine in the Supper of the Lord canot be proued by holy writ but is repugnant to the plaine words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions 4 The Body of Christ

world The spirituall was giuen vnto them afterward in their second birth through the word The life carnall and corporall is common to all men good and badde and is maintained and preserued by earthly and corruptible Bread common also to all and euery man The life spirituall is peculiar onely to Gods elect and is cherished by the bread of life which came downe from heauen which is Iesus Christ who norisheth and susteineth the spirituall life of Christians being receiued of them by Faith Which spirituall Bread that he might the better represent hee hath instituted earthly and visible Bread and wine for a Sacrament of his Body and Blood Whereby he doth testifie that as verily as wee receiue the Bread with the hands and chewe the same with the teeth and tongue to the nourishing of this life temporall euen so by faith which is in place of hands and mouth to the soule wee verily receiue the true Body and the true blood of Christ our onely Sauiour to the cherishing of the spirituall life in our soules And heerein there is a goodly consent with the most of the reformed Churches and vs The aduersaries vnto this truth Ioyntly we withstand the aduersaries thereof whosoeuer as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries which thinke the Body of Christ so is present in the supper as his said Body with bread and Wine by one and the same mouth at one and the same time of all and euery communicant is eaten corporally and receaued into the Belly The Metusiastes and Papistes which beleeue the substance of bread and Wine is so changed into the substance of Christ his body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and wine The Symbolists Figurists and Significatists who are of opinion that the faithfull at the Lords supper doe receiue nothing but naked and bare signes 5. Proposition To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrarie to the ordinance of Christ. The proofe from Gods word The true and lawfull vse of this Sacrament hath bin afore set downe And there it may suffice vs to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten the cuppe should onely be giuen drunken and all this done in remembrance of Christ And so also testifie the Churches reformed Adversaries vnto this truth But contrarie to the institution of Christ the Papistes abuse this holy Sacrament For They reserue the same and not only so but take it to be a Catholike a pious and a necessarie custome so to reserue it and besides they thinke euery peece and particle of the Sacrament so reserued is the very Body of Christ They carrie it about both vnto sicke folkes Hence saith the Festiuall As often as any man seeth that Body at Masse or some other good praier in worship of his soueraigne Lord. And also thorough cities and townes For whensoeuer the Pope goeth any iourney the Sacramentall bread is carried before him on an ambling Iennet as the Persian kings haue before them carried their Orsmada or holy fire In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine and Spaine those English men as meeting the Sacrament in the streetes will neither doe reuerence therunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloody Inquisition They worship it and for the same haue ordained a certaine set and solemne Feast called Corpus-Christi-day on which the Sacrament is borne about lifted vp and most idolatrously adored 29. Article Of the wicked which doe not eate the Body and blood of Christ in the vse of the Lords Supper The wicked and such as be voide of a liuely faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the siigne or Sacrament of so great a thing The proposition The wicked and such as be void of a liuely faith doe not eate the Body nor drinke the Blod of Iesus Christ in the vse of the Lords Supper The proofe from Gods word S. Paul doth shewe how the Supper of the Lord is receiued of some worthily which do examine and iudge themselues and discerne the Lords Body as also doe abstaine from the table of deuills How these doe participate of the Body and blood of Christ it hath alreadie bin shewen in the last mentioned article prop. 4. Againe of others the same is vnworthily receiued that is to say which themselues doe not examine nor iudge neither discerne the Lords body and doe communicate at the Table of the Lord and at the Table of deuils These may receiue the Sacrament but not the true Body of Christ. The reasons be for that They lacke the wedding garment which is Faith and the righteousnesse of Christ. They are no members of the true Church the Head whereof is Iesus Christ They haue no promise of heauenly refreshing because they are without a liuely faith Therefore they procure vnto themselues most heauie punishements as diseases death guiltines of the Body and Blood of Christ and therewith damnation Of this iudgement be other Churches Christian and reformed besides Errors adversaries vnto this truth The adversaries of this dorine are The Vbiquitaries both Lutheran and Popish they saing the very Body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly these affirming that al Communicants badde and good doe eate the very and naturall Body of Christ Iesus they saying that the true and reall Body of Christ In With Vnder the bread and wine may be eaten chewed and digested euen of Turkes which neuer were of the Church these maintaining that vnder the forme of Bread the same true and reall body of Christ may be deuoured of Dogs Hogs Cats and Rats 30. Article Of both kinds The cuppe of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to al Christian men The Proposition The people must be partakers not only of the Bread but also of the Wine when they approach vnto the Lords Table The proofe from Gods word OVr Lord and Sauiour Christ hath instituted his Supper as he will haue not only the Bread but also the Cup to be deliuered vnto all Communicants So find wee in the word of God namely That the Bread must be giuen to All and eaten of All The Cup is to be giuen to All and to be

Masse ar 1.3 Saxon. ar 14. VVittemb c. 19. Sue c. 19. a Leon. Ram. Confess an 1580. b Theodores eccles hist. c What can the Protestant churches afford you c. the comunio O poysoned Cup better it were for you to eate so much Ra●sbaine then that pulluted bread and to drinke so much Dragons gall or Vipers blood then that sacralegious wine Garnish of the soule c. printed at Autu an 1596. by Ioach. Tro. d Catech. Trid. e concil Trid. ses 6. cap. 9. f Al. Guag de relig Moscouit p. 268. g Concil Carthage 3. can 6. a Matth. 26.29 Marke 14.25 b Gen. 9.4 Leuit. 17.14 c Act. 3.21 d 1. Cor. 11.20 e Confess Heluet 1. ar 22. 2. c. 21. Basil. ar 6. Bohem. c. 13. VVittemb c. 19. a Concil Trid. ses 3. c. 3. b Test. Rhem. annot Matth. 26.26 Concil Trid. ses 3. c. 3 Vaux Catech. c. 4. d Concil Trid. ses 3. c. 4. Concil Trid. ses 3. c. 5. f Epiphan hoeres 34. a 1. Pet. 1.23 b. Iohn 6.51 c Iohn 6.35 d Confess Heluet 1. ar 22. and 2. c. 21. Basil. ar 6. Bohem. c. 13. Gal. ar 36. Belg. ar 35. a Aliqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugimus sed in cognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pani et vino substantiam equidem relinquendo sed corporale Christi corpus ita co●duniendo at substantia substantiam vel localiter vel definitiue vel repletiue vel omnibus istis modis simul contineat quod ipsum Profect̄ milest aliud quam Transsubstantiationis quoddam quasi inuoluctus c. Iezler de diutur belli Euchar. p. 18. a. b After Consecration there is neither bread no● wine left in this Sacrament saith Vaux in his catech By vertue of the words of Consecration the substance of bread is turned and changed into the verie bodie of Christ and the substance of wine is turned into the blood of Christ the holy Ghost working by a diuine power So that Christ is wholy vnder the forme of bread and in euery part of the Host being broken Christ is wholy Also vnder the forme of wine and euery part thereof being separated Christ is wholy Canis catech c. 4. Romanenses 〈…〉 sororem plurimorun error●m matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezl●● ●edi●tior belli 〈◊〉 p. 31. a Matth 26.28 Marke 14.22 Luke 22.19 1. Cor. 10.16.11.2 b Matth. 26.27 Marke 14 23. Luke 22.17 1. Cor. 11.25 c Luke 22.19 1. Cor. 11.24.25 d Confess Heluet 2. c. 21. Basil. ar 6. Bohem. c. 13. August de Missa ar 1. Sax. ar 14. VVittemb c. 19 a Concil Tri● ses 3. c. 6. b Jbid. can 4. c Festiual 4. Sermons fel. 169. b d See cerem Pontif. lib. 1. When the Pope goeth from one people to another hee sendeth before him yea and sometime a day or two daies iourney his Sacrament vpō an Horse carrying at his necke a little Bell accompanied with the scum and baggage of the Romaine Court. Thether goe the dishes and spits old shoes caldrous and kettles and all the scullerie of the Court whores and Iesters Thus the Sacrament arriueth with this honorable traine at the place whether the Pope is to come it there awaiteth his comming And when the maister is knowne to approch neere the people it goeth foorth to receaue him So Cyp. Valera a Spaniard in his treat of the Pope and his a●ct p. 17. e Act of the peace c. an 1604. ●r 2. to the end touching a Moderation c. f Concil Trid. ses 3. c. 3. a 1. Cor. ii 28 b Ibid. 29. c Cor. 10.21 d 1. Co. 1138.39 e Ibid. 38.31 f Ibid. 29. g 1. Cor. 10.21 h Matth. 22.11.21 i Ephes. 4.15 c. k Iohn 6.35 l 1. Cor. 11.27 m Confess Heluet 1· in the declar of the L. Supper Heluet 2. c. 21. Basil. ar 6. Bohem c. 13. Gal. ar 37. Belg ar 37. a S●ur Antip. 4. par 1. p. 58. b Test. Rhem. annot 1. Cor. 11.27 d Alex. Hales par 4. q. 45. D. Thom. par 3. q. 8. ar 3. c So reporteth Sturmius in his Antipap 4. par 2. pag. 106. a Matth. 26.26 Marke 14.22 Luke 22.19 1. Cor. 10 16 1●.25 b Matth. 26.27 Marke 22.17 1. Cor. 10.16.11.25 c Confess Heluet 1. ar 22. 2. c. 21. Bohem. c. 13. Gal. ar 36.38 Belg. ar 35. August de Missa ar 1.2 Saxon. ar 15. VVittemb c. 19. Suc. c. 18. a Gal. 3.15 b Epiphan c Philastrius d August de hares e ● Faber de relig Moseo f Epiphan g Theodores h Epiphan i Leo scr 4. quadrages k Concil Trid. ses 5. cap. 1. ses 21. can 1.2.3 l Censura Colon pag. 289. m Jbid. pag. 283. n Concil Constan ses 13. o Surius co ment an 1501. pag. 31. p Catech. Trid. q Ibid. r Theodores See Ar. 2. pr. 4.22 pr. 1.2.28 pr. 2. b Act 20.28 Rom. 5.6 c. Gal. 3.13 1. Cor. 6.28 1. Pet. 1.18.19 c Acts 10.43 Rom. 3.25 Heb. 9 12. c. 28. 1. Iohn 2.2 1. Iohn 4.10 d Iohn 1.29.4 Pet. 3.18 1. Iohn 1.7 e Confess Heluet 1. ar 11. 2. cap. 11.15 Basil. ar 4. Bohem c. 6. Gal. ar 13.16.17 Belg. ●r 20.22 August ar 34. Saxon. ar 3. VVi●●emb c. 2.5 Sue c. 2.3 a Epiphan b D. ●ren ●1 c. 29. c D. Hieron ad Marcel l. 2. d D. Cipr. l. b. 4. epist. 2. e Bulling contra Anabap. l. 2. c. 13. f Holins chron fol. 1299. g Dial. of Diues Pauper 6. com h Iesuits catec 1. B. c. 10. p. 28.6 i Confor S. Fr. k p. Mornaeus tract de eccles c. 9. l Iesuits catec 1.8 c. 10. m Dial. of Diues pauper 6. com c. 10. n Dionis Carth. d● 4. hom Nouis ar 50. o Iest. Rhem. annot marg p. p. 258. p Ibid. annot Matth. 10.12 q Vaux catech c. 4. r See ●r 22. pr. 2. a Test. Rhem. ann Mat. 24.15 b Concil Trid. ses 22. can 3. Cat. ●rid Euch. s. c Concil Trid. ibid d. Catech. Trid. ibid. e Concil Trid. ses 3. can 4. f Concil Trid. ses 22. can 3. g Hovvl 7. reas h Concil Trid. ses 21. c. 3. ses 22. can 5. i Ibid. ses 3. c. 5. k Albert. Mag. de sacr Euchar. Hovvlets 7. reas l Thou shalt not bowe to them nor serue them Exod. 20.5 m Heb. 9.12 c By his owne blood entred hee in once vnto the holy place c. He was once offered Jbi● 28. n Heb. 7.27 he offered vp himselfe o Heb. 9.22 without shedding of blood is no remissiō p Heb. 9.27 Jt is appointed vnto men that they shall once die q Heb. 11.6 without faith it is vnpossible to please God r Luke 22.19 1. Cor. 11.25 s 1. Pet. 1.18 19. t Confes. Heluet 1. ar 22. and 2. c. 10.21 Basil. ar 6. Bohem. c. 13. Belg. ar 35. Aug. de Missa ar 13. Saxo. ar

inestimable benefits which wee haue and shall receiue from your selfe and your late Predecessors D. Whitgift Grindall Parker Cranmer of famous and honourable remēbrance Bishops of our Church Archbishops of the See of Canterbury for this vniforme doctrine by some of your Lordships drawen and penned by all of you allowed defended as agreeable to the Faith of the very Apostles of Christ and of the auncient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point vnto Gods holy and written word commended vnto vs both by your authoritie and Subscriptions Now the all mercifull God and heauenly Father which so inspired them and your Lordship with wisedome from aboue and inabled you all to discerne truth from falsehood sound religion from Atheisme idolatry and errors vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace to his owne glorie the Churches benefit and your owne euerlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and diuelish practises of his and our enemies continued the light of his truth among vs giue vs all grace with one heart and consent not onely to embrace the same but also to walke and carrie our selues as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Sauiour Christ his sake At Horninger neere S. Ed. Bury in Suff. the 11. of March ●n 1607. Your Graces poore Chaplaine alwaies at commaund Thomas Rogers Constitutions and Canons ecclesiasticall an 1604. WHosoeuer shall heereafter affirme that the Church of England by Lawe established vnder the Kings Maiestie is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him bee excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike reuocation of this his wicked error Can. 3. Whosoeuer shall heereafter affirme that any of the 39. Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Cleargie in the Conuocation holden at London in the yeare of our Lord God 1562. for the auoyding of diuersities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe vnto let him be excommunicated ipso facto not restored but only by the Archbishop after his repentance and publike reuocation of such his wicked errors Can. 5. Whosoeuer shall heereafter seperate themselues from the Communion of Saints as it is approoued by the Apostles rules in the Church of England and combine themselues in a newe Brotherhood accounting the Christians who are conformable to the Doctrine Gouernment Rites and Ceremonies of the Church of England to be prophane and vnmeete for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance publike reuocation of such their wicked errors Can. 9. The Titles of the 39. Articles with the Pages where to find euerie of them in this booke Art 1. OF faith in the holy Trinitie Page 1. Art 2. Of the Word of God which was made verie man Page 7. Art 3. Of the going downe of Christ into Hell Page 15. Art 4. Of the Resurrection of Christ. Page 17. Art 5. Of the holy Ghost Page 21. Art 6. Of the sufficiencie of the Scripture for saluation Page 26. Art 7. Of the old Testament Page 33. Art 8. Of the three Creedes Page 39. Art 9. Of Originall or birth sinne Page 41. Art 10. Of Free will Page 47. Art 11. Of the Iustification of man Page 50. Art 12. Of good workes Page 56. Art 13. Of workes before Iustification Page 56. Art 14. Of workes of Supererogation Page 59. Art 15. Of Christ alone without sinne Page 62. Art 16. Of sinne after Baptisme Page 65. Art 17. Of predestination and Election Page 69. Art 18. Of obtaining saluation onely by the Name of Christ. Page 82. Art 19. Of the Church Page 86. Art 20. Of the authoritie of the Church Page 98. Art 21. Of the authoritie of generall Councells Page 112. Art 22. Of Purgatorie Page 118. Art 23. Of Ministring in the Congregation Page 131. Art 24. Of speaking in the Congregation in such a tongue as the people vnderstand not Page 141. Art 25. Of the Sacraments Page 142. Art 26. Of the vnworthines of the Ministers which hinder not the effect of the Sacraments Page 160. Art 27. Of Baptisme Page 165. Art 28. Of the Lords Supper Page 170. Art 29. Of the wicked which doe not eate the body and blood of Christ in the vse of the Lords Supper Page 178. Art 30. Of both kindes Page 179. Art 31. Of the oblation of Christ finished vpon the Crosse. Page 181. Art 32. Of the marriage of Priests Page 185. Art 33. Of Excommunicate persons how they are to be auoided Page 189. Art 34. Of the Traditions of the Church Page 193. Art 35. Of Homilies Page 192. Art 36. Of Consecration of Bishops and Ministers Page 196. Art 37. Of the ciuill magistrate Page 201. Art 38. Of Christian mens goods which are not common Page 215 Art 39. Of a Christian mans Oath Page 217. FINIS ¶ THE CATHOLIKE Doctrine beleeued and professed in the Church of England 1. Article Of faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without bodie parts or passions of infinite power wisdome and goodnes 2 the maker and preseruer of all things both visible and inuisible 3 And in vnitie of this Godhead there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The propositions 1. There is but one God who is liuing true euerlasting c. 2. God is the maker and preseruer of all things 3. In the vnitie of the Godhead there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts or passions of infinite power wisedome and goodnes The proofe from the word of God THat there is but one God who is c. is a truth which may be gathered from the al-holy and sacred Scripture is agreeable to the doctrine of the reformed Churches For both Gods word giueth vs to knowe that God is one and no moe liuing and true God euerlasting without bodie parts or passions of infinite power wisedome and goodnes and Gods people in their publike confessions from Ausburgh He●uetia Bohemia France Flanders and Wittemberge testifie the same Errors and adversaries vnto this truth Then impious execrable are the opinions of Dragoras Theodorus who fasly denied there was any God Of Protagoras and the Machiuilian Athiests which are doubtfull whether there be a God Of such as fained vnto themselues diuers and sundrie gods as did

pretiosissimo sanguine dignetur vos à paenis liberare inter choros suorum sanctorum angelorum collocare ibique nostri memores suppliciter exorare vt vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui hanc orationē sequentem deuotè dixerit 4000. millia annorum indulgentiarum Aue vulnus lateris nostri saluatoris c. Quicunque deuote dixerit istam orationem habebit 3000. dierum indulgentiarum criminalium peccatorum 20000. millia dierum venialium à Domino Iohanne papa 22. concessarum vt in Autidatorio an●●ae habetur Quicunque orationem sequentem deuotè d●●cerit premerebitur 11000. annorum indulgentiarum c. Aue Domina sancta Maria mater dei regina coeli porta paridisi Domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectum filium t●●um lib●ra me ab omnibus malis ora pro peccatis meis Amen Whosoeuer being in the state of grace shall deuoutly say the seuen prayers ensuing with seauen Our Fathers and as many Haile Maries afore the image of Pietie shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going through the churchyard doe say the prayer following so many yeeares of pardons as there haue bin bodies buried since it was a Churchyard The prayer for the dead Haile all faithfull soules whose bodies here and euery where doe rest in the dust The Lord Iesus who hath redeemed you and vs with his most pretious blood vouchsafe to deliuer you from paines and to place you in the companie of his holy Angells and there beeing mindefull of vs meekely to pray that wee may both be ioyned vnto you and crowned with you in the heauens Pope Innocent the 2. hath granted to euery one which deuoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Sauiours side c. Whosoeuer deuoutly shall say this praier shall haue 3000. daies pardons of criminall sinnes and 20000. daies of veniall offenses granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatorie of the soule Whosoeuer deuotly wil say the praier following shal merit thereby 11000. yeares of pardons Haile Lady saint Mary mother of God Queene of heauen the Gate of paradise the Lady of the world the Light eternall the Empresse of hell c. Pray vnto thy belooued sonne Iesus Christ for mee and deliuer mee from all euils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fonde and not warranted by the holy Scriptures nor consonant but contrarie vnto the same The proofe from the word of God Images are such an abomination to the Lord as to make them among all men odious he describeth the vanitie of them by his Prophets as that they are the doctrine of vanitie The worke of Errors the teachers of lies siluer and gold the worke of mens hands Vanitie they haue a mouth and speake not eies and see not eares and heare not hands and touch not feete and walke not 2. Hee giueth a strait commandement Not to bow downe to them nor worship them nor to make them to flie from them yea to destroy both the images themselues the Idolaters and the Enticers vnto Idolattie 3. Hee commendeth greatly and praiseth such men as haue destroyed Images and not bowed vnto Idols 4. Hee finally curseth the Images the Image makers and the Image seruers or worshippers Hereunto with vs the Protestant Churches euery where doe subscribe The adversaries vnto this truth The Romish church most fondly and contrary to the word of God doth allow and not onely allow but publikely erect not onely erect but adore not onely adore Images but doth accurse and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worshippe Images and the Images to which is most abhominable Of God himselfe euen of God the Father and that in the likenes of an old man with a long white Beard of the Sonne in the Similitude of a man hanging on rhe Crosse of the holy Ghost in the shape of a Doue of the wholy holy and incomprehensible Trinitie with three Faces in one head Also of God his creatures as of Angels alwaies with wings sometimes with a paire of ballance as S. Michael of men as of Moses as it were with hornes the Apostles with round orbes on their heades like Trenchers the blessed virgin with frisled haire and costly garments And of other base things as Agnus deis of waxe wafer cakes of flower Crosses of gold siluer stone wood paper copper c. 4. Proposition The Romish doctrine concerning Reliques is fond and not warranted by the holy Scriptures nor consonant but contrary vnto the same The proofe from Gods word Of all the erroneous opinions among the Papists which are infinite none is more to the illusion of wel meaning Christians then their doctrine concerning worshipping and adoratiō of the reliques of Saints A doctrine which is so farre from being found as it is forbidden in the holy Scripture and a doctrine in the purer times and writers of the Chureh no where to be found and in all the best Churches at this day vtterly condemned Adversaries vnto this truth Such notwithstanding is the Satanicall boldnes of the Antichristian synagogue of Rome that as they will delude men with the reliques of Saints which are not such so likewise they teach the people which is most offensiue and execrable to giue diuine adoration and honour vnto them Hence is it that some doe pray vnto S. Benet whose Reliques they had stolne O Benedict after God our onely hope leaue vs not orphanes who art come hither not through our merits but for the saluation of many soules Others haue published that the Bodies of Saints and specially the Reliques of the blessed Martyrs are with all sincerity to be honoured as the members of Christ c. If any denie this conclusion hee is to be thought not a christian but an Eunomian and Vigilantian The Councell of Trent also hath decreed that they are to be taken for damned which affirme how worship and honour is not to be giuen vnto the Reliques of Saints Of this preposterous deuotion they haue appointed a certaine and common seruice for the holy Crosse whereon Christ was hanged they haue made a feast for the speare and Nailes wherewith Christ was fastened to the Crosse they haue canonized for a Saint the chaines which bound S. Peters To say nothing of the adoration they giue vnto the Haire Milke Smocke of the blessed virgin vnto the Head Haire Thombe Coate of S. Ihon Baptist vnto the breeches of Ioseph the sword and Handkercheife of S. Paul the Keies of S. Peter and vnto many other things

necessarie in communicants contrary to the Scripture Wee are to adore Christ as alwaies present contrary to the Scripture where we are taught to remember him absent The fauour of God by mony may be purchased from a priest contrary to the Scripture All which their fables and deceipts doe tend to the utter abolishing of true relion Therefore iustly haue wee and our godly brethren abandoned the masse Accursed then stand those Papists before God which take the Masse to be the Sacrifice of Christ his body and Blood and the onely soueraigne worship due to God in his Church 32. Article Of the Marriage of Preists Bishops priests and Deacons 1 are not commanded by Gods law either to vowe the estate of single life or to abstaine from marriage Therefore it is lawfull also for them 2 as for all other Christian men to marry at their owne discretion as they shall iudge the same to serue better to godlinesse The Propositions 1. By the word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marrie at their owne discretion 2. It is lawfull by the word of God for all Christian men and women to marrie at their owne discretion in the feare of God 1. Proposition By the word of God it is lawfull for Bishops and all other ecclesiasticall ministers to marrie at their owne discretion The proofe from Gods word NEither the single nor the wedded life is enioined any man much lesse any calling of men by the word of God And that ecclesiasticall ministers in particular may marry it is euident both from the old and the newe Testament From the old Testament both by the Commandements giuen vnto the Priests for the choise of their wiues and by the examples also of the religious Priests as Aaron Eli Zacharias c. Prophets which were all married as it is thought except Ieremie From the newe Testament by the words of S. Paul who saith A Bishop must be the husband of one wife one that hath childrē vnder obediēce An Elder must be vnreproueable the husband of one wife hauing faithfull children Deacons must be the husbands of one wife and haue wiues that be honest not euill speakers c. and by the example of Peter Paul yea of the Apostles who were all married men Iohn the Euangelist onely except as some thinke All sincere Churches and professors subscribe hereunto Adversaries vnto this truth And none of Gods churches or people be of the mind Either of the vigilantians that all and euerie one of the Clerge is necessarily to marrie or not to be admitted for a Minister Or of the Iouinians whose Elect or Preists might not marrie Or of the Papists who teach that From the Apostles time it was neuer lawfull for Priests to marrie The three orders of Deacons Subdeacons and Preists are bound not to marrie After Orders to marrie it is not lawfull it is to turne back vnto Satan and Apostacie None may be a priest though hee will vowe a single life if he haue bin a married man For a priest to play the whore-maister it is lesse offence then to take a wife This was the speech of Cardinall Campeius And most infamous is the Romish Clergie for their vnclean and vncontinent Hence written is it Of Pope Paul the 2. Anxia testiculos Pauli ne Roma requiras Filia huic nata est haec docet esse m●rem Of Pope Innocent the 8 Bis quattuor Nocens genuit puellulos Totidem sed et Nocens genuit puellulas O' Roma possis hunc meritó dicere Patrem Of Pope Alex. the 6 Non spado Alexander fuerat Lucretia nempe Illius coniux nata nurusque fuit Of the Priests Multi vos sanctos multi vos dicere Patres Gaudent et vobis nomina tanta placent Ast ego vos sanctos non possum dicere Patres Possum cùm natos vos genuisse sciam Of the Iesuites With women yee lie not but with Males rather Speake Iesuit how canst thou be a Father c. 2. Proposition It is lawfull by the word of God for all Christian men and women to marrie at their owne discretion in the feare of God The proofe from Gods word The Spirite of God saith vnto men and women in all ages Bring foorth fruite and multiplie and fill the earth Marriage is honorable among all men and the bed vndefiled To auoide fornication let euery man haue his wife and euery woman haue her husband If they cannot abstaine let them marrie Notwithstanding in saying that Christians may marrie at their discretion the meaning is not that any may marry if they thinke good either within the degrees of kinred and affinitie prohibited by wholesome lawes or without the consent of parents or of others in the roome of parents if they be vnder tuition or to other ends then God hath praefixed So testifie with vs the reformed Churches Errors Adversaries to this truth Greatly hath this truth bin crossed and contradicted For Some leaue it not to men and womens discretions but compell them whether they will or no to marrie so did the Ossenes Some vtterly doe condemne marriage as did the Gnostikes the Hieracites the Priscillianistes the Montanistes the Saturnians the Aerians the Apostolikes Some allowe of the wedded life yet not in all sorts of persons For The Papistes forbid all Clergie men to marrie as also all Godfathers Godmothers and whosoeuer be of spirituall kinred Some will haue none to marrie but Virgins and single persons as the Henricians Some condemne all alteration of marriage or twice marrying the husband or wife being dead such haeretickes were the Catharans c. Some would haue women though married to be all common as the Nicolaitans and Daui-georgians Some will nor marrie according to Gods ordinance but thinke that one man at one and the same time may haue manie wiues In which were the Hermogenians and are the Ohinites 33. Article Of excommunicate persons howe they are to be auoyded That person 1 which by open denunciation of the Church is rightly cut off from the vnitie of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an Heathen and Publican 2 vntill he bee openly reconciled by penance and receiued into the Church by a Iudge that hath authoritie thereto The propositions 1. The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican 2. An excommunicate person trulie repenting is to be receaued into the Church againe 1. Proposition The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican The proofe from Gods word THe most seuere and vttermost punishment that the

time of Edward the sixt and therefore wee iudge them to be read in Churches by the ministers diligently and distinctly that they may bee vnderstood of the people Of the names of the Homilies 1. Of the right vse of the Church 2. against perill of Idolatrie 3. Of the repairing and keeping cleane of Churches 4. Of good workes first of Fasting 5. Against Gluttonie and drunkenes 6. Against excesse of apparell 7. Of prayer 8. Of the place and time of prayer 9. That common prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reuerend estimation of Gods word 11. Of Almes doing 12. Of the Natiuitie of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiuing of the Sacrament of the Bodie and Blood of Christ. 16. Of the gifts of the holy Ghost 17. For the Rogation daies 18. Of the state of Matrimonie 19. Of Repentance 20. Against Idlenesse 21. Against Rebellion Touching this Article the greatest matter is not whether these Homilies meant and mentioned doe containe doctrine both godly wholesome and necessarie but whether Homilies or any Apocrypha wrightings at all may be read in the open Church and before the congregation which I thinke they may and prooue thus Great is the excellencie great also the vtility of Gods word preached Therefore saith S. Paul None can beleeue without a preacher and Woe is mee if I preach not the Gospell Howbeit the manner of preaching is not alwaies one the same For the Apostles were to teach as well by the penne as by the liuely voice Paul did preach the Gospell by writing wee owe in a manner more to the bonds of Paul for his bookes than to his libertie for preaching Calvins writings will edifie all men continually in the time to come Protestants bookes are witnesses of sound doctrine and sincere Christianitie For my part I cannot but magnifie the goodnes of God for all good meanes to bring vs vnto Faith and so vnto saluation but especially for the written labours of holy and learned men whose doings in all ages not onely haue bin approoued but also vsed and read many of them in the most sacred assemblies So In the primitiue church was publikely read the Epistle of the Laodicians in the Church of the Colossians the Epistle of Clemens vnto the Corinthians Hermes his pastor and the Homilies of the Fathers In the reformed Churches in Flanders and France read are M. Calvins sermons vpon Iob and in the Italian French Dutch and Scottish churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation The Errors and adversaries vnto this truth Deceiued then and out of the way of truth are they which of Preaching by the mouth conceiue either too basely or too highly too basely as doe the anabaptists and Familie of Loue they affirming there ought to be no preaching at all and that Preachers are not sent of God neither doe preach Gods word but the dead letter of the Scripture these with the said Anabaptists tearming them letter Doctors preaching the letter and imagination of their owne knowledge but not the word of the liuing God Too highly as doe the Puritanes of all sorts For say they Except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing vpon a stage and worse too Without Preaching of the word viz. by the liuely voice of a minister and without the booke the Sabboth cannot be hallowed either of a minister or people in the least measure which the Lord requireth of vs Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire Of the latter be the Brownists Disciplinatians and Sabbatarians The Brownists doe say that No Apocrypha must be brought into the Christian assemblies so the disciplinarians Ministers ought not to read openly in the congregation any writings but onely the Canonicall scriptures they complaine that humane writings are brought into the church they crie out Remooue Homilies and they supplicate vnto K. Iames that the Canonicall scriptures onely may be read in the Church And so but much more bitterly and erroneously the Sabbatarians we damne our selues say they if wee goe not from those ministers and Churches where the Scriptures and Homilies onely be read and seeke not vnto the prophets when and so often as wee haue them not at home 36. Article Of consecration of Bishops and ministers The booke of Consecration 1 of Archbishops and Bishops and ordering of priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authoritie of Parliament doth containe all th●ngs necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or vngodly And therefore 2 whosoeuer are consecrated or ordered according to the rites of that booke since the second yeare of the aforesaid K. Edward vnto this time or hereafter shall be consecrated or ordered according to the same rites we decree all such to be rightly and orderly and lawfully consecrated ordered The Propositions 1. It is agreeable to the word of God and practise of the primitiue church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers 2. Whosoeuer be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreable to the word of God and practise of the 〈◊〉 church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers The proofe from Gods word ALbeit the tearmes and titles of Archbishops wee finde not yet the superioritie which they enioy and authoritie which Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall ministers is grounded vpon the word of God For we finde that In the Apostles daies howe themselues both were in dignitie aboue the euangelists and the 70. disciples and for authoritie both in and ouer the Church as twelue Patriarches saith Beza and also established an ecclesiasticall Hierarchie Hence came it that Bishop was of Ierusalem Iames

Iesus was bound led away and deliuered vnto Pilate A councell iudged our S. Christ to be both a deceiuer and a blaphemer A councell corrupted the Souldiers and willed them to tell a Lie A counsell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus A councell both caused the Apostles to be beaten and commanded them also that they should not preach in the name of Iesus In auncient writings of credit wee may read how contrarie to Gods word by Councells Arrianisme hath bin confirmed as by the Councell at Ariminum By councells the traditions and bookes of foolish men haue bin made of equall authoririe with the word of God as by the counsell of Trent By councells hath bin established both the adoration of images as by the second councell of Nice and the Inuocation of creatures as by the Tridentine councell By councells the authority of princes hath bin empaired the Pope and Clergie advanced aboue all earthly Princes as by the Councell of Lateran The consideration of the premises and the like mooued S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant and S Augustine to write vnto Maximinus Neither ought I to obiect against thee the Synode of Nice nor thou against mee the Synod of Ariminum and Nazianzene openly to pronounce that Hee neuer sawe any good end of a Councell and The French king his Embassadour to say vnto the chapter of Trent that scarsely any good at all or very little came by Councells vnto the state of Christendome and Cornelius Bishop of Bitonto to breake out into these words in the face of the Councell at Trent I would that with one consent wee had not altogether declined from religion vnto superstition from faith vnto infidelitie from Christ vnto Antichrist from God vnto Epicures Aduersaries vnto this truth This notwithstanding the Papists doe continue in an opinion that councells cannot erre 4. Proposition The things ordained hy generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word The proofe from Gods word Generall councells we simply condemne not yet doe wee not ground our faith vpon any councell but onely vpon the written word of God Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God we doe reuerendly embrace but whatsoeuer is contrarie vnto or besides the will of God reuealed in the holy scriptures wee doe carefully auoid And so are wee commaunded to doe euen by God himselfe Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Walke ye not in the ordinances of your fathers neither obserue their manners c. I am the Lord your God walke in my statutes and keepe my iudgements and doe them Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed As wee said before so say I now againe If any man preach vnto you otherwise then that yee haue receiued let him be accursed And so thinke the Churches reformed with vs The adversaries vnto this truth Contrarie hereunto are the opinions of the Papists For of them Some doe thinke that the decrees of Councells doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some coūsells and namely the councell of Nice of Constanstinople Ephesus and Chalcedon some as Campian thought that all councells were of equall authoritie with the word of God Others as the Guisiā faction in Frāce be resolued in matters of religion to follow the footesteps of their ancestors though Gods word and a thousand councells decree to the contrary 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatorie 2 Pardons worshipping and adoration as well 3 of images as 4 of Reliques and 5 also Inuocation of Saints is a fond thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God The Propositions The Romish doctrine concerning 1. Purgatorie 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Inuocation of Saintes is a fond thing and not warranted by the holy Scripture nor consonant but contrarie vnto the same 1. Proposition The Romish doctrine concerning Purgatorie is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word IT is granted as well by the Romish or false as by the true Church that none vncleane thing can enter into the kingdome of God And because all men either haue bin or be still vncleane therefore they must be purged from sinne But in the manner of purging them who are vnpure they doe greatly differ For the true church looking into the word of God doth finde that wee are sanctified or made cleane in diuers respects diuersly as by Baptisme by the word preached by the blood of Christ and by the spirit of God and that in this life and not in the other world For in the sacred scripture there is mention but onely of two waies one leading vnto destruction the other bringing vnto life of two sorts of men whereof some beleeue and they are saued some beleeue not and they are damned and of two States one blessed where Lazarus is the other cursed where Diues doth abide A third way or sort or state cannot be founde in the word of God And therefore the Purgatorie in another world both denied hath alwaies bin by the Greeke Churches and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions do testifie Adversaries vnto this truth Erroneous therefore and not warrantable by Gods word concerning Purgatorie is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life and of the newe and renued Heretikes the Papists For They thinke it to be vnsound doctrine and not sufferable in any booke for Christians to diliuer that it is vnpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine They teach by their Catechismes that to doubt whether there is a Purgatorie or no is a breach of the first commandement Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of purgatorie Auete omnes animae fideles quarum corpora hîc vbique conquiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo pretiosissimo sanguine dignetur vos à poenis liberare c. that is All haile all faithfull soules whose bodies doe here and euery where rest in the dust The Lord Iesus Christ who hath redeemed both you and vs with

his most pretious blood vouchsafe to deliuer you from paines c They haue ratified the doctrine of purging soules after this life in the Councell of Trent It is further to be noted how the same Papists sliding back from the truth of God haue fallen into many noisome and diuers opinions in the matter of Purgatorie agreeing among themselues Neither about the place where purgatorie should be some placing the same in the bottome of the sea some neere vnto the mount Hecla in Ireland some vpon the mount Etna in Sicil others in the Centre of the earth others in Hell whereof they make fower roomes the first of the damned the second of Infants dying vnbaptized the third Purgatorie the fourth Limbus patrum whereinto Christ descended and others in a mind tossed and troubled betwixt hope and feare Neither about the Tormentors there who are thought of some to be holy Angells of others to be very deuills Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas More some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius Neither about the causes of Purgatorie torments because that some doe thinke that onely veniall sinnes others that veniall and mortall sinnes too for which in this life men haue donn no penance are there purged Nor about the time which they that be tormented shal abide in Purgatorie For some haue giuen out how the poore soules there be continually in torments till the day of Iudgement as Dionis Carthusianus others as Durandus doe thinke they haue rest sometimes as vpon Sundaies and holy daies others are of minde that in time they shall be set free at libertie because their punishment is but temporarie and others that at any time they may be deliuered if either their friends will buy out their paines or the preists will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in purgatorie For Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie and blessed condition then any men that liue in this world and yet say the same Rhemists that purgatorie fire passeth all the paines of this life Thomas Aquinas holdeth how the paines of hel fire and of purgatorie are all one and in nothing differ but that the one is but temporall and the other not so And others put in choise either to tarrie in Purgatorie one day or to endure the miseries of this world an 100. yeares haue chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of purgatorie but on short winters day Therefore in this contrarietie of opinions some of them the Papists themselues cannot denie must be wee say all of them are fond and contrary to the word of God Besides they nourish most cursed and damnable errors as That all the soules of the faithfull separated from their bodies are not at rest That all sinnes in their owne nature be not mortall or deadly and that some deserue not euerlasting torments They are purged in purgatory That one sinful man may saue and satisfie the wrath of God for another and that easily by praying saying or doing some thing for them That if friends in this word will doe nothing for the poore soule in purgatorie paines yet may the said soules come at length vnto happines by abyding their deserued torments vntill the last howre or day of iudgement in Purgatorie Finally that the Pope is God in that he can at his pleasure discharge guiltie soules both from the guilt of sinne and from the punishments due for the same 2. Proposition The Romish doctrine concerning pardons is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word Such hath bin the exceeding mercie and loue of God towards mankind that as hee hath purged vs from all guiltines of sinne by the blood so hath hee pardoned vs from the euerlasting punishment due for sinne by the paines of Iesus Christ. For There is saluation in none other For among men there is giuen none other name vnder heauen whereby they must be saued Through his name all that beleeue shall receiue remission of sinnes Hee hath purchased the Church by his owne blood With his stripes wee are healed Hee that beleeueth in him shall neither be condemned nor ashamed Therefore Come vnto mee all yee that are wearie and laden and I will ease you c. and yee shall finde rest for your soules saith our Sauiour Christ If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue with thine heart that God raised him from the dead thou shalt be saued saith S. Paul Errors Adversaries to this truth This beeing the doctrine euen of God himselfe wee may euidently perceiue how not onely vain but besides not onely besides but against the word of God the Romish doctrine concerning pardons is For that doth teach vs. 1. To seeke saluation not at God alone but at the hands of sinfull men For would wee haue a pardon for the sinnes of 40. daies A Bishop may giue it For the sinnes of 100. daies A Cardinall may grant For all our sinnes committed or to be cōmitted From the pope wee may haue it Hence be his pardons if you respect time for 40.50.100.1000.10000.50000 c. yeares if offenses Homicide Parcide Per●urie Sodomitrie Treason and what not c. 2. That wee may be our owne Sauiours So did that of Purgatorie 3. How the pretious blood of Christ was shed in vaine For corruptible gold and siluer with our owne deedes workes may and will saue vs if we will 4. That repentance is not of necessity vnto the saluation of man For without the same a popish pardon may saue But without either a Pardon from the Pope or such like or Absolution of a Priest there is no saluation by the doctrine of the Church of Rome A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae virginis Mariae secundum vsum Sarum Quicunque in statu gratiae existens dixerit deuotè septem orationes sequentes cum septem Pater noster totidem Aue Maria ante imaginem pietatis merebitur 56 millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequētem transeundo per caemiterium tot annos indulgentiarum quet fuerunt ibi corpora iuhumata à constitutione ipsius caemiterij Oratio pro defunctis Auete omnes animae fideles quarum corpora hic vbique requiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo