grace is universall and belongeth unto all so well young as old 2. Baptisme is unto us as Circumcision was unto the Iews But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong unto the Kingdome of Heaven a Matth. 13.14 and are in the covenant therefore the signe of the covenant is not to be denyed them 4. Christ gave in commandement that all should be baptized b Matth. 28.19 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 necessary that they should be partakers of the Sacrament thereof All Christian Churches allow of the Baptisme of Infants c Conf. Helv. 1 ar 21. 2. c. 20. ar 35. Belg. ar 34. Aug. ar 13. Sax. ar 13. Wit c. 10. Suc. cap. 17. The adversaries unto this truth The premises declare that They slander us which say that all Protestants deny the Baptisme of children to be necessary and this is Runagate Hils report a Hils quart reas 14. They erre which oppugne this truth as doe many persons but not after one and the same sort For Some utterly deny that Infants or young children are to be baptized so did the Pelagians b D. August de Ver. Apo. se de Bap par the Heracleans and the Henricians c Mag. eccles hist con 12. c. 5. and so doe the Anabaptists whereof said some how baptisme is the invention of Pope Nicholas and therefore naught d Bullin contra Anbap l. 1. others that baptisme is of the devill So thought Melchior Hoffeman e Ibid. l. 2 c. 13. so also doe the Swermerians a sect among the said Anabaptists f Althemar lo. pug co 131. the Servetians g Epi. minist Bern. in Cal epist fol. 118. and the Family of Love which doth hold that none should be baptized untill he be thirtie yeares old h Display H. 7. a. Others refuse to baptize not all but some Infants So denied is baptisme by the Barrowists unto the seed of whoores and witches i Bar. disc p. 9. by the Brownists unto the children of open sinners k Giffords reply by the Disciplinarians unto their children which subject not themselves as Dud. Fenner saith unto the discipline of the Church or obey not the Presbyteriall decreâ—â— l Sacramentorum autem primum pro natura sua administrari debet vel infantibus vel adultis Infantibus autem iâ—s qui sunt liberi corum qui sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc subii civat D. Fenner 5. Theol. cap. ult Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the now ministers of the Church of England as the Brownists doe thinke m R.A. confut of Brow p. 113. or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of infants in France and in Netherland n See afore ar 25. p. 8. or by unpreaching ministers as the disciplinarian Puritanes doe hold o See ar 26. pr. 1. Declarent ubinam legerint tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti ut nisi concio habeatur renascentium lavacro infans aspergi non possit And others are of opinion that none are to be baptized which beleeve not first Hence the Anabaptists Infants beleeve not therefore be not to be baptized Hence the Lutherans Infants doe beleeve p Querim ec p. 80. Hessius de 600. ar Pontif. lo. 16. Therefore to be baptized 28. Article Of the Supper of the Lord. 1 The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another 2 but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily and with faith receive the same the bread which we breake is partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the bloud of Christ 3 transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions 4 The Body of Christ in given and taken and eaten in the Supper onely after an heavenly and spirituall manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith The Sacraments of the Lords Supper were not by Christs ordinance reserved carried about carried about lifted up or worshipped The Propositions 1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves 2. The Lords Supper is a Sacrament of our Redemption by Christs death and to them which receive 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 given taken and eaten after an heavenly and spirituall not after a carnall sort 5. To reserve carry about lift up or worship the Sacrament of the Lords Supper is contrary to the Ordinance of Christ 1. Proposition The Supper of the Lord is a signe of the love that Christians ought to have among themselves The proofe from Gods Word THE Supper of the Lord is a token of the love that Christians ought to have among themselves For which cause it is called the Lords Table a 1 Cor. 10.11 the Lords Supper b 1 Cor. 11.10 a Communion of the Body of Christ and they that partake thereof though they be many yet are but one bread and one body c 1 Cor. 10.16 17. This is the doctrine of all Christian Churches The errors and adversaries unto this truth d Conf. Helv. 2. cap. 21. Basil ar 6. Bohem. c. 13. Belg. ar 35 Saxon. ar 14. Suc. c. 18. So thinke not those men who either with heretike Hamant deny the use of the Lords Supper to be necessary a Hol. chron fol 1299. or with the Rhemists raile on it and the Protestants that use the same calling it a prophane and detestable table the Cup of divels b Test Rhem. an 1 Cor. 10.21 2. Proposition The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death and to them which receive 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 New Testament which is shed for many for the remission of sinnes a Matt. 26 28. this is my body which is given for you c.
This Cup is the New Testament in my blood which is shed for you saith our Saviour b Luke 22.19 20. And to such as receive the same worthily c 1 Cor. 11.24 1 Cor. 11.28 c. and by Faith d 2 Cor. 13.5 Joh. 6.35 it is the partaking of the body and blood of Christ e 1 Cor. 10.16 17. This is a truth openly both maintained and testified by the neighbour Churches f Conf. Helv. 1. ar 22. 2. c. 21. Basil ar 6. Bohem. c. 13. Gal. ar 37. Bel. ar 35. August couch the Masse ar 1. â— Saxon. art 13 Wittem c. 19. Suc c. 19. Errors and adversaries unto this truth Diversly hath this proposition beene oppugned For Some either denying or not acknowledging the benefit of so heavenly a Sacrament doe say how It is to be received onely for obedience sake to the Princes commandement but is of none effect to the perfect ones An opinion of the Families a Leon. Ram. Conf. 1580. It doth neither good nor hurt to the receivers The Messalians error b Theodoret. eccl s hist It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists c What can the Protestant Churches afford you c. the communion O poysoned Cup better it were for you to eate so much Rats-bane then that polluted bread and to drink so much Dragons gall or Vipers blood then that sacrilegious wine Garnish of the soule c. printed at Antwerp an 1569. by Joach Tro. It is no signe assuring us that all our sinnes through Christ are pardoned For onely veniall and mortall sinnes are thereby remitted d Catech. Trid. and we must alwaies doubt of the forgivenesse of our sinnes e Conc. Trid. ses 6. cap. 9. say the Papists Others doe teach that It can profit such as have no faith as Babes and Infants in which errors bee the Russians f Al Guag de relig Moscovit p. 168. yea the dead bodies of men g Conc. Carthag 3. can 6. It can benefit such as receive it not at all if on their behalfe it be administred as persons absent upon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papists defend 3. Proposition The Bread and Wine in the Lords Supper be not changed into another substance The proofe from Gods Word TRansubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord wee doe utterly denie and the reasons moving us thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drink henceforth of this fruit of the Vine saith our Saviour Christ a Math 26.29 Marke 14.25 Which fruit 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 onely blasphemous to be spoken but also impossible to bee done and directly against the Word of God where commandement is often given that the blood with flesh not of beast much lesse of man must not be eaten b Gen. 9 4. Lev. 17.14 The heaven must containe Iesus Christ untill the time that all things be restored saith S. Peter c Acts 3.21 If Christ therefore corporally according to his humanity be in heaven then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cup not the reall blood of Christ you shew the Lords death till he come saith Saint Paul d 1 Cor. 11.20 Therefore he is not come which he must be being under the formes of Bread and Wine Transubstantiation besides overthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods Word comming unto the Element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatry For from hence proceeded the Reservation of the Transubstantiated bread for sundry superstitious purposes hence the adoration of the bread even 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 mooved all the Churches reformed to shew their detestation hereof both by their Sermons and writings e Conf. Helv. 1 ar 22. 2. c. 21 Basil art Witten b.c. 19. The adversaries unto this truth Abominable therefore be the Popish errors viz. that In the Eucharist there is not the substance of Bread and Wine but onely the meere accidents and qualities a Conc. Trid. seâ—s 3. c. 3. Substantially and really the Body and Blood together with the soule and Divinitie of our Lord Iesus Christ and therefore whole Christ is contained in the Sacramentall Eucharisticall b Test Rhem. annot Matth 26.6 Vnder each kinde and under every part of each kinde severally whole Christ is comprized c Conc. Trid. ses 2.3 Vaux Catech. c. 4. 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 use while it is taken but afore also and after in the Hoste or consecrated pieces reserved or remaining after the Communion d Conc. Trid. ses 3. 4. In the holy Sacraments Christ the onely begotten Son of God is to be adored with the worship of Latria e Conc. Trid. sess c. 5. Marcus also that detestable heretike held that the wine of the Lords Supper was converted into bloud f Epiphan haeres 〈◊〉 4. Proposition The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort The proofe from Gods Word THe regenerate have in them a double life one carnall the other spirituall The life carnall and temporary they brought with them into this world The spirituall was given unto them afterward in their second birth through the Word a 1 Pet. 1.29 The life carnall and corporall is common to all men b Iohn 6.51 good and bad and is maintained and preserved by earthly corruptible Bread common also to all and every man The life spirituall is peculiar onely to Gods elect and is cherished by the Bread of life which came downe from heaven which is Iesus Christ who nourisheth and sustaineth the spirituall life of Christians being received of them by Faith c Iohn 6.35 Which spirituall Bread that he might the better represent he hath instituted earthly and visible Bread and Wine for a Sacrament of his Body and Bloud Whereby he doth testifie that as verily as we receive the Bread with the hands chew the same with the teeth and tongue to the nourishing of this life temporall even so by faith which is in place of hands and mouth to the soule we verily receive the true Body and
and from the West and from the North and from the South and shall sit at the Kingdome of God Luke 13.28 The promise is made unto you and to your children and to all that are a farre off c. Acts 2 3â— In every nation he that feareth God and worketh righteousnesse is accepted with him Acts 10.35 and that the Church as it hath been from the worlds beginning e Rev. 13.8 so shall it continue to the end f Matth. 28.20 And this is the confession of the Churches g Confess Helv. 2. c. 17. Bohem. c. 8. Belg ar 27. Wittemb ar 32. Errors and adversaries unto this truth Vnsound be they inreligion therefore which have and doe as it were tye the Church to a certaine a Aug lib. 2. con Pet. c 15. country as the Donatists did to Africa a people as the Iewes to themselves b Clenard op lib. 2. 190. persons place calling or time as doe the Papists To certaine persons when they sey The Church is founded upon Peter and his successors c Confess Petrocenien c. 29 All that will be saved must of necessity be subject to the Bishop of Rome d Bonifac. c. 8. Vnam extra de major obed The true Church is united to the obedience of the Pope of Rome e Bel. de eccl milit c 2. To a certaine place when they sey The Church of Rome is the Catholike Church f Test Rhem. an 1 Tim. 345 The Church of Rome is the mother of faith g Jus canonic distinct 22. To a certaine calling by their Petrus à Soto to Bishops and Prelates h Pet à Soto asser p. 133. To a certaine time as when the said Papists affirme how The time was when holinesse was only in the Virgin Mary i Cost r. enchir con when faith rested onely in the Virgin Mary k Disput Concil Basil Acts and Monu in K.H. 6. f. 7. 96. when all the faith was lost save onely in our Lady l Festival ser 4. post festum Palmarum It is a bold assertion also and very presumptuous of Apostata Hill that in England all men were Papists without exception from the first Christening thereof untill the age of King Henry the eighth 4. Propositon m Hilâ—quaâ—t 1. reas p. 5. 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 eyes of God or in the judgment of the godly faithfull it followeth that the Word of God must be afore the Church for time as likewise the authoritie For time because Gods Word is the Seed the faithfull the Corne a Luk. 8.11 12 and the Children b 1 Pet. 1 1â— Gods Word is the Rocke or Foundation c Math. 16 1â— Eph. 1.20 the Faithfull the House d Eph. 2.21 For authoritie also the Word is before the Church because the voyce of the Church is the voyce of man who hath erred and may erre from the truth but the voyce of the Word is Gods voyce e 2 Tim. 3.10 2 Pet. 1.21 who cannot deceive nor be deceived Of this judgement be the Churches reformed f Conf. Helv. 1 ar 14. 2. c. 13.17 Bohe. c. 1.8 Gal. ar 7 Bolg ar 3.7 Saxon ar 1.11 â—â—â—ev ar 1. The adversaries unto this truth This maketh to the strengthning of us against those Popish assertions oâ— Viguerius and such like viz. that the Church was before the Word for time and is above the Word for authoritie a Viguer In ad Chr. Theo. 10. sect 3. v. 10. fol 83. a. 5. Proposition The markes 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 Saviour are duely administred Hence it is that our Lord and Saviour calleth them his mother and his brethren which heare the Word of God and doe it a Luke 8.21 and saith He that is of God heareth Gods Word John 8.47 also My sheepe heare my voyce c Iohn 10.27 and How shal they heare without a Preacher saith S. Paul d Rom. 10.14 Likewise the Apostle S. Iohn He that knoweth God heareth us hee that is not of God heareth us not e 1 John â— 9 Again they are of the world therefore speak they of the world and the world heareth them f Ibâ—b v. 5. And touching the Sacraments first of Baptisme Goe therefore and teach all nations baptizing them in the Name of the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you g Matth. 28.17 20. We have been baptized into Iesus Christ h Rom. 6.3 yee are washed ye are sanctified i 1 Cor 6.13 By one Spirit are we all baptized into one body k 1 Cor. 11.13 Next of the Lords Supper The Lord Iesus in the night that hee was betrayed tooke bread and when hee had given thanks hee 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 doe as oft as ye drink it in remembrance of me l 1 Cor. 11.23.24 25. Luke 22 1â— The Christians in all reformed Churches acknowledge these things m Conf Helv. 1. ar 14. and 2. cap. 17 Bohe. c 8. Gal. ar 27.28 Saxon ar 11. Wittemb ar 12. Suev ar 13. 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 we and in effect all other wel ordered Churches over-passe it in this place as no token simply of the visible Church Neither tye we the Church so strictly to the signes articulate that wee think all those to be without the Church and no Christians which neither doe heare the Word ordinarily and publikely read and preached nor participate in the Sacraments if so be they would and yet can neither heare the one nor receive the other as it falleth out sometimes especially in the times of blindnesse and persecution The errors and adversaries unto this truth Wee renounce therefore as altogether unsound and Antichristian the opinions 1. Of the Papists who both denie the pure preaching of Gods Word and the administration of the Sacraments among Protestants to be the markes of Christ his visible Church a Petrus a Soto assert de Eccl. and affirme the tokens hereof to be Antiquity Vnity Vniversality Succession c. as doth Stapleton b In his Fortresse Bristow c In his Motives Bozius d De
Sacraments ordained of Christ he badges or tokens of our profession which be Christians The proofe from Gods Word THe Sacraments are badges or tokens both of Christians and of Christianity Of Christians For by them are visibly discerned the faithfull from Pagans and Christians from the Iewes Turks and all prophane Atheists Of Christianity For as Circumcision in the old Law was a token how the corrupt and carnall affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart a Deut. 18.16 39 6. Jer. 4.4 Acts 7.51 â—â—â—m 12.28 Phil. 3.3 Col. â— 11 so Baptisme telleth us that being once dead unto sinne wee are to live unto righteousnesse that all we that have been baptized unto Iesus Christ have been baptized unto his death c. and must walke in newnesse of life c b Rom 5.3 c. for wee have put on Christ c Gal. 3.26 by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwayes bee fresh in memory and that it should be celebrated not with the old Leaven neither in the Leaven of maliciousnesse but with the unleavened bread of sincerity and truth d 1 Cor 5.8 so the participation of one Loafe and of one Cup in the Lord his Supper doth commend unto our consideration a sweet concord a brotherly unanimity and a constant continuance in the true worship of God without favouring of Idolatry in any respect e 1 Cor 107. This doe the godly in any their Churches and throughout the world both teach and testifie f Confes Hel. 1 c. 29. 2. ar 20. Aug. ar 13. Sâ—x ar 12. The adversaries unto this truth Vngodly therefore and in a cursed state are they which equall other things with the Sacraments to discerne Christians from Pagans So the Iacobites imprint the signe of the Crosse on their armes foreheads c. to be knowne for Christians a Magdeburg ec hist Con. 12 c. 3. which contemne the Sacraments as of none account So doe the Anabaptists b Dulling con Anab l 2. c. 4. Althamar concil Lo. pag. lo. 191. There be saith D. Saravia which hold how the Sacraments were to bee administred onely at the first planting of the Church by the Apostles and Evangelists but doe not appertaine unto us in these dayes c D. Saravia def tra de divers min grad cap. 14. It was also one of Matthew Hamants heresies that the Sacraments are not necessary in the Church of God d Holinsh chr fol. 1299. Which think the Sacraments are but onely civill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particularly the Messalians e Theodor. lib. c. 9. c. 11. and Family of Love who thinke that for obedience sake to Magistrates the Sacraments are to be received f Patterne of the pref Tem. but are to none effect to the perfect ones in the Family g Râ—msels confess 2. Proposition The Sacraments be certaine sure witnesses and effectuall signes of Grace and God his good will towards us The proofe from Gods Word INfinitely doth God declare his unspeakeable and incomprehensible good will to man-ward yet in these dayes by none outward things more notably and effectually than by the Sacraments For Of Baptisme saith Christ He that beleeveth and is baptized shall be saved a Mark 16.16 and Peter Amend your lives and be baptized every one c. for the remission of sins b Acts 2.38 and Paul Husbands love your wives even as Christ loved the Church and gave himselfe for it that he might sanctifie it and cleanse it by the washing of water through the Word c c Eph. 5.25 And of the Lords Supper saith our Saviour Christ touching the Bread This is my body which is given d Luke 22.19 and broken for you e 1 Cor. 11.24 and of the Cup This is my blood of the New Testament that is shed for many for the remission of sinnes f Mark 26.28 Luke 22.20 This truth doe the purer Churches of these dayes every where acknowledge g Confes Helv. 1. ar 20. 22. 2 c. 19 20 21. Bohe. c 11. 12 13. Gal ar 34 38. Belgr â— 33. 35. August ar 9. 13. Witt. ar 10 19. Suev ar 16. 18. The adversaries unto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the new Law do conferre grace ex opere operato a Concil Trid sess 7 can 8. The Sacraments of the Old and New Testament in this do differ for that the Sacraments of the Old Testament did onely shadow forth salvation but the Sacraments of the new did conferre and work salvation b Concil Floâ— and doe justifie not onely signifie God his good will toward us by reason of the worke done which is the outward Sacraments c Bonavent lib. 4. 〈◊〉 1 〈◊〉 5. Gab. Biel. l. 4. diâ—t 1 p. 3. 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods Word BE baptized every one of you in the Name of Iesus Christ for the remission of your sinnes and yee shall receive the gift of the holy Ghost saith S. Peter a Acts 2.38 Christ gave himselfe for the Church that hee might sanctifie it and cleanse it by the washing of water through the Word b Eph. 5.25 26. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul c 1 Cor. 10.19 The same is affirmed by the reformed Churches d Conf. Helv 1. ar 21. 2. c. 10. 20 21. ar 6. Bohem. c. 17. 12. Gal. ar 34. Belg. ar 33 34. Aug. ar 13. Saxon. ar 13. Suc. c. 17. Howbeit this faith is not necessarily tyed unto the visible signes and Sacraments For Without the Sacraments many have lived and dyed who pleased God and are no doubt saved either in respect of their owne faith as we are to thinke of all the godly both men who were borne and dyed afore the institution of Circumcision in the wildernesse and in the time of grace c. yet by some extremitie could not receive the Seale of the covenant and women who afore and under the Law for many yeares were partakers for no Sacrament and never of one Sacrament or that they be heires of the promise Some have faith for they receive any of the Sacraments So had Abraham e Rom. 49. â—0 the Iewes unto whom Peter preached f Acts 2 41. the Samaritanes g Acts 8.12 the Church h Acts 8.37 Cornelius the Centurion and have the godly of discretion wheresoever not yet baptized i Acts 10.42 Some neither afore nor at the instant nor yet
and the merit and power of his death ascribed unto greasie oyle Besides Christ is not acknowledged for the onely Saviour of mankinde and Physician of our soules but other Physicians he called upon besides him In respect of the Minister they hold how any man hath power to forgive sinnes which belongeth unto God alone also that other men yea women and not the Ministers of the Word onely may be the Ministers of the Sacraments In respect of the effect they teach us which is utterly untrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his precious bloud 10. Proposition The Sacraments are not to be abused but rightly to be used of us all The proofe from Gods Word In the Word of God the right use of the Sacraments and the ends of their institution are evidently set downe For Concerning Baptisme Christ saith Teach all Nations baptizing them c a Math. 28.29 He that shall beleeve and be baptized shall be saved b Math. 19.16 Touching the Lords Supper saith our Saviour of the Bread Take eate c. and of the Cup Drink ye all of it c Math. 26.26 27. and St. Paul The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ d 1 Cor. 10.16 This truth doe the Churches reformed by their Confessions subscribe unto e Conf. Helv. 1 ar 22. 2. c. 20. 2 c 20 21. Bohem c. 11. 13. Gal. ar 35 38. Belgâ—â— 34. 35. Aug. ar 2. 9. Sax ar 13. 15. Witâ— c. 10. 19. Suâ—v c. 13. 18. The errors and adversaries unto this truth Then greatly doe they sinne who either do not use the Sacraments at all as doe the Scwenfeldians a See in 〈◊〉 art prop. 1. or minister them but unto whom they list so is Baptisme of the Servetians b Calvin epiph 118. and Anabaptists c Slâ—â—dan câ—mmon l. 9. ministred onely unto elder persons and denied unto Infants and so is the same Sacrament of the Marcionites ministred unto single persons but denied unto married folks d â—ert contra Marcion lib. 1. 4. or doe abuse them So abused is baptisme by them who baptize things without reason yea sometimes without life or sense so have the Papists baptized both Bels and Babels as the great Bel of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name e Cypr. Valera of the Pope c p. 55. and the great Bell of Christs Church in Oxford f D. Humfre 〈◊〉 suâ—llâ— p. 81. which D. Tresham the Vice chancellor named Mary Babels as the Duke of Alvas chiefe Standard which hee used in the Low Countries was baptized by Pius Quintus Ann. 1568. and called Margaret by the said Pope g D. Morison de depray Râ—â— Orig pag. 24. and so the Cataphrygians baptized the dead bodies of men h Philastrius Againe Baptisme was abused by the Marcionites when they baptized the living for the dead i Tert. contra Mar. lib. 4. also by the Novatians k D. Cypr â—d Iulian. and Papists l Suc. ar 23. prop 3. when they rebaptized Infants afore baptized as they termed them by Heretikes And so abused was the Lords Supper by certain Heretikes condemned in a Councell at Carthage whose manner was to thrust the Sacrament into the mouthes of dead men m Conc. Carthag 3. can 6. and is by the Papists whose guise is to use it magically n Art of the peace between Spaine and Eng. ar 1 1604 ar 2. concer a moder See more in the Art of Bap the L. Supper also ar 28. prop 5. as a salve against bodily sicknesse and adversity also to carry the same about pompously and superstitiously in the open streets to be adored of the beholders 11. Proposition All which receive the Sacraments receive not therewithall the things signified by the Sacraments The proofe from Gods Word VVE reade in the holy Scriptures that Some persons doe receive the Sacraments and the things signified by the Sacraments which are the remission of sins and other spirituall graces from God and so received was the Sacrament of Baptisme of Cornelius a Acts 10.47 and the Lords Supper of the good Disciples b Marke 18.26 c. and the godly Corinthians c Iohn 13 22â— Some againe receive the Sacraments but not the things by them signified so received was Baptisme of Simon Magus d Acts 8.13 and the Lords Supper of Iudas e Iohn 13.26 and so receive the Atheists Libertines and impenitent persons f 1 Cor. 11.17 c. And some receive not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Thiefe upon the Crosse g Luke 23.43 44. This maketh us to conceive well both of those men and women which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world unbaptized Furthermore it is apparent how Salvation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeve h Mar 16.16 Againe St. Paul saith Whosoever shall eate the bread or drink the Cup of the Lord Vnworthily shall bee guilty of the body and bloud of Christ i 1 Cor. 11 27. And this the purer Churches every where doe acknowledge k Confes Helv. 1. ar 10 and 2. c. 19 21 Basil ar 3. 6. Bohem. c. 11. 13. Gal. ar 24. 36 37. Bel. ar 33 35. Aug in 3 13. Saxon. ar 13. 24. Wit c. 10. Suet. c 17 The adversaries unto this truth The Papists therefore be in a wrong opinion which deliver that The Sacraments are not onely Seales but also causes of grace a Test Rhem. an 1. Pet. 3.21 and The Sacraments doe give grace even because they be delivered and received ex opere operato b Ibid. annot marg p. 357. 26. Article Of the unworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the evill be ever mingled with the good and sometime the evill have chiefe authority 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 authority we may use their ministery both in hearing the Word of God and in the receiving the Sacraments Neither is the effect of Christs ordinance taken away by their wickednesse nor the Grace of Gods gifts diminished from such as by faith and rightly doe receive the Sacraments ministred unto them which are effectuall because of Christs institution and promise although they be ministred by evill men Neverthelesse it appertaineth to the discipline of the
the true bloud of Christ our onely Saviour to the cherishing of the spirituall life in our soules And herein there is a goodly consent with the most of the reformed Churches and us d Confes Helv. 1. ar 22 2. c. 22. Basil ar 6. Bohem. c. 13. Gal. ar 36. Bâ—lg ar 35. The aduersaries vnto this truth Iointly wee withstand the adversaries thereof whosoever as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries a Aliqâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augimus sed in câ—ognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paru vino substantium equidem relinquendo sed corporale Christi corpus ita coaduniendo ut substantia substantiam vel localiter vel definitivè vel repletivè vel omnibus istis modis simul contineat quod ipsum prefecto nil est iliud quam Transubstantiationis quoddam quasi involuer c. Jezler de diutur helli Euchar. p. 8. which thinke the body of Christ is so 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 every communicant is eaten corporally and received into the belly The Metusiastes and Papists which beleeve 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 b After Consecration there is neither bread nor wine left in this Sacrament saith Vaux in his Catech. By the vertue of the words of Consecration the substance of bread is turned changed into the very Body of Christ and the substance of wine is turned into the Bloud of Christ the holy Ghost working by a divine power So that Christ is wholly under the forme of Bread and in every part of the Host being broken Christ is wholly Also under the form of wine every part therâ—f being seperated Christ is wholly Canis catech c. 4. Romanenses introduxerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos Lutherani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus sororem plumorum errorum matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezler de dintur belli Euchar. p. 31. b. The Symbelists Figurists and Significatists who are of opinion that the faithfull at the Lords Supper doe receive nothing by naked and bare signes 5. Proposition To reserve carry about lift up or worship the Sacraments of the Lords Supper is contrary to the ordinance of Christ The proofe from Gods Word The true and lawfull use of this Sacrament hath been afore set downe And therefore it may suffice us to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten a Math. 26.20 Marke 14.22 Luke 22.19 1 Cor. 10.16 11 2. the cup should only be given and drunken b Math. 26.27 Marke 14.23 Luke 22.17 1 Cor. 11.25 and all this is done in remembrance of Christ c Luke 22.19 1 Cor. 11.24 25 And so also testifie the Churches reformed d Confes Helv. 2. c. 21. Basil ar 6. Bohem. c. 13. Aug. de Missa ar 1. Sax. ar 14. Wittemb c 19 The adversaries unto this truth But contrary to the institution of Christ the Papists abuse this holy Sacrament For They reserve the same and not onely so but take it to be a Catholike a pious and necessary custome so to reserve it a Concil Trid. ses 3. c. 6. and besides they thinke every piece and particle of the Sacrament so reserved is the very bloud of Christ b Ibid. can 4. Sermons fol. 196. b. They carry it about both unto sick folks Hence saith the Festivallc. As often as any man seeth that body at Masse or born about to the sick he shall kneele downe devoutly and say his Pater-noster or some other good prayer in worship of his soveraigne Lord. And also thorow cities and townes For whensoever the Pope goeth any journey the sacramentall bread is carried before him on an ambling Iennet as the Persian Kings have before them carried their Orsmada or holy fire d See cerem Pontif. lib. 1. When the Pope goeth from one people to another he sendeth before him yea and sometime a day or two dayes journey his sacrament upon a horse carrying at his neck a little Bell accompanied with the scum and baggage of the Romane Court. Thither goe the dishes and spits old shoes caldrons and kettles and all the sculletie of the Court whores and jesters Thus the Sacrament arriveth with this honourable traine to the place whither the Pope is to come it there awaiteth his comming And when the master is knowne to approach neere the people it goeth forth to receive him So Cyp. Valera a Spaniard in his treat of the Pope and his auct p. 17. In Spaine even at this day in the time of the peace between the two mighty Kings of great Britaine and Spaine those English men as meeting the Sacrament in the streets will neither doe reverence thereunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloudy Inquisition e Act. of the peace c. an 1604. ar 2. in the end touching a Moderation c. They worship it and for the same have ordained a certaine set and solemne feast called Corpus-Christi-day on which the sacrament is borne about lifted up and most idolatrously adored f Trid. sess 3. c. 3. 29. Article Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper The wicked and such as be voide of the lively faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body and bloud of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drink the signe or Sacrament of so great a thing The Proposition The wicked and such as be void of a lively faith doe not eate the Body nor drink the Bloud of Iesus Christ in the use of the Lords Supper The proofe from Gods Word SAint Paul doth shew how the Supper of the Lord is received of some worthily which doe examine and judge themselves a 1 Cor. 11.28 and discerne the Lords Body b Ibid. 29. as also doe abstaine from the table of divels How these doe participate of the body and bloud of Christ c 1 Cor. 10.31 it hath already bin shewed in the last mentioned article prop. 4. Againe of others the same is worthily received d 1 Cor. 11 38.39 that is to say which doe not examine themselves nor judge e Ibid. 38.31 neither discerne the Lords Body f Ibid. 26. and doe communicate at the Table of the Lord and at the Table of devils g 1 Cor. 10.21 These may receive the Sacrament but not the true body of Christ The reasons be for that
gaine-said which afore I deliuered The Propositions are and yet not many moe the method altered quotations added both for the satisfaction of some learned and iudicious friends of mine requesting it at mine hands and for the benefit both of the common and vnlearned and of the studious and learned Reader The whole worke expresseth aswell my detestation and renunciation of all aduersaries errors opposite crossing or contradicting the doctrine professed by vs and protected by our King or any Article or particle of truth of our Religion as my approbation of that truth which in our Church by wholesome Statutes and Ordinances is confirmed There is not an heretike or Schismatike to speake of of any speciall marke that from the Apostles time hitherto hath discouered himselfe his opinions vulgarly in writing or in print against our doctrine but this heresie fancy or phrensie may be here seene against one proposition or other The Sects and Sect-masters aduersaries vnto vs either in the matter or maine points of our doctrine or Discipline to one of our Articles or other wholly or in part which here be discouered to be taken heed of and auoided are many hundreds 38. This and whatsoeuer else here done either to the confirmation of the truth or detestation of heresies and errors I doe very meekely present unto your Grace as after God and our King best meriting the patronage thereof My selfe am much the whole Church of England much more bound vnto your Lordship yea not wee onely now liuing but our successors also and posteritie shall have cause in all ages while the world shal continue to magnifie Almightie God for the inestimable benefits which we have shall receiue from your selfe your late Predecessors D. Whitegift Grindall Parker Cranmer of famous honourable remembrance Bishops of our Church Archbishops of the See of Canterbury for this uniforme doctrine by some of your Lordships drawne and penned by all of you allowed defended and as agreeable to the Faith of the very Apostles of Christ and of the ancient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point unto Gods holy and written Word commended unto us both by your Authoritie and Subscriptions Now the all-mercifull God and heavenly Father which so inspired them and your Lordship with wisedome from above and inabled you all to discerne truth from falshood and found religion from Atheisme idolatry and errors vouchsafe of his infinite goodnesse to encrease his grace more and more upon your Grace to his owne glory the Churches benefit and your owne everlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and divellish practices of his and our enemies continued the light of his truth among us give us all grace with one heart and consent not onely to embrace the same but also to walke and carry our selves as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Saviour Christ his sake At Horninger neere S. Edm. Bury in Suff. the 11. of March Ann. 1607. Your Graces poore Chaplaine alwayes at Command THOMAS ROGERS Constitutions and Canons Ecclesiasticall Anno 1604. VVHosoever shall hereafter affirme that the Church of England by Law established under the Kings Majesty is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of this his wicked error Can. 3. VVhosoever shall hereafter affirme that any of the 39 Articles agreed upon by the Archbishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the yeare of our Lord God 1562. for the avoiding of diversities 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 unto let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of such his wicked errors Can. 5. Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles rules in the Church of England and combine themselves in a new Brother-hood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be prophane and unmeete for them to joyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance and publike revocation of such their wicked errors Can. 9 The Titles of the thirty nine Articles with the Pages where to finde every of them in this Booke Articles 1 OF faith in the holy Trinity Page 1 Articles 2 Of the Word of God which was made very man Page 7 Articles 3 Of the going downe of Christ into Hell Page 15 Articles 4 Of the Resurrection of Christ Page 17 Articles 5 Of the Holy Ghost Page 21 Articles 6 Of the sufficiency of the Scriptures for salvation Page 26 Articles 7 Of the Old Testament Page 33 Articles 8 Of the three Creeds Page 39 Articles 9 Of Originall or birth sinne Page 41 Articles 10 Of Free-will Page 47 Articles 11 Of the Iustification of man Page 50 Articles 12 Of good workes Page 56 Articles 13 Of workes before Iustification Page 56 Articles 14 Of workes of Supererogation Page 59 Articles 15 Of Christ alone without sinne Page 62 Articles 16 Of sinne without Baptisme Page 65 Articles 17 Of Predestination and Election Page 69 Articles 18 Of obtaining salvation onely by the Name of Christ Page 82 Articles 19 Of the Church Page 86 Articles 20 of the Authoritie of the Church Page 98 Articles 21 Of the Authoritie of generall Councels Page 112 Articles 22 Of Purgatorie Page 118 Articles 23 Of Ministring in the Congregation 131 Articles 24 Of speaking in the Congregation in such a tongue as the people understand not Page 141 Articles 25 Of the Sacraments Page 142 Articles 26 Of the unworthinesse of the Ministers which hinder not the effects of the Sacraments Page 160 Articles 27 Of Baptisme Page 165 Articles 28 Of the Lords Supper Page 170 Articles 29 Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper Page 178 Articles 30 Of both kindes Page 179 Articles 31 Of the oblation of Christ finished upon the Crosse Page 181 Articles 32 Of mrariage of Priests Page 185 Articles 33 Of Excommunicate persons how they are to be avoided Page 189 Articles 34 Of the traditions of the Church Page 193 Articles 35 Of Homilies Page 194 Articles 36 Of Consecration of Bishops and Ministers Page 196 Articles 37 Of the civill Magistrate Page 201 Articles 38 Of Christian mens goods which are not common Page 215 Articles 39 Of a Christian mans Oath Page 217 FINIS
All haile all faithfull soules whose bodies doe here and every where rest in the dust The Lord Iesus Christ who hath redeemed both you and us with his most precious blood vouchsafe to deliver you from paines c d Horae B. Virg. Mariae secundum usum Sâ—r. They have ratified the doctrine of purged soules after this life in the Councell of Trent e Conc. Trid. dâ—â—r de Purg. Ses 25. ses 6 can 30. It it further to be noted how the same Papists sliding backe from the truth of God have fallen into many noisome and divers opinions in the matter of Purgatory agreeing among themselves Neither about the place where Purgatory should be some placing the same in the bottome of the Sea f Eckius in Enchirid some neere unto the mount Hecla in Ireland some upon the mount Aetna in Sicil g Bernard de Bustis Rosar par 3. c. 2. others in the Center of the earth h Spec. pereg quaest doc 1. c. 3. q. 5. others in Hell whereof they make foure roomes the first of the damned the second of infants dying unbaptized the third Purgatory the fourth Limbus patrum whereinto Christ descended i Position Ing. de purgat and others in a minde tossed and troubled betwixt hope and feare k Lorich insti Cathol de 12. Fidei art Neither about the Tormentors there who are thought of some to be holy Angels l Albertus Roffensis of others to be very devils m S. Th. Morc Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas Moore some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius n Insti Catho ut supra Neither about the causes of Purgatory torments because that some doe thinke that onely veniall sinnes o Greg. dial l. 4. c. 39. Spec. pereg quaest dec 1. c. 3. q. 4 others that veniall and mortall sinnes too p Eckius posit 6. for which in this life men have done no penance are there purged Nor about the time which they that be tormented shall abide in Purgatory For some have given out how the poore soules there be continually in torments till the day of Iudgement as Dionys Carthusianus q De 4. Hom. noviss others as Durandus r De officio mort l. 7. doe thinke they have rest sometimes as upon Sundaies and Holidaies others are of mind that in time they shall be set free and at libertie because their punishment is but temporary Å¿ Spec. pereg quaest ut supra quaest 5. and others that at any time they may be delivered if either their friends will buy out their paines or the Priests will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in Purgatory For Our English Papists at Rhemes doe thinke the soules in Purgatory to be in a more happy and blessed condition then any men that live in this world t Test Rhem. an Apoc. 14.13 and yet say the same Rhemists that Purgatory fire passeth all the paines of this life v Ibid. an marg p. 431. Thomas Aquinas holdeth how the paines of hell fire and of Purgatory are all one nothing differ but that the one is but temporall and the other not so And others put in choyce either to tarry in Purgatory one day or to endure the miseries of this world an 100 yeares have chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of Purgatory but one short Winters day x Cap. Quid in aliud dist 25. Therefore in this contrarietie of opinions some of them the Papists themselves cannot deny must be we 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 sins in their owne nature be not mortall or deadly and that some deserve not everlasting torments They are purged in Purgatory That one sinfull man may save and satisfie the wrath of God for another and that easily by prayer saying or doing something for them That if friends in this world will doe nothing for the poore soules in Purgatory paines yet may the said soules come at length unto happinesse by abiding their deserved torments untill the last houre or day of judgement in Purgatory Finally that the Pope is God in that he can at his pleasure discharge guiltie souls 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 Scriptures nor consonant but contrary unto the same The proofe from Gods Word SVch hath been the exceeding mercy and love of God towards mankinde that as he hath purged us from all guiltinesse of sinne by the blood so hath he pardoned us from the everlasting punishment due for sinne by the paines of Iesus Christ For There is salvation in none other For among men there is given none other name under heaven whereby they must be saved a Acts 4.12 Through his name all that beleeve shall receive remission of sinnes b Act. 10.43 He hath purchased the Church by his owne blood c Act. 20.28 With his stripes we are healed d Isa 53.5 He that beleeveth in him shall neither be condemned e Joh. 3.18 nor ashamed f Rom. 10.11 Therefore Come unto mee all yee that are weary and laden and I will eaâ—â— you c. and yee shall finde rest for your soules saith our Saviour Christ g Matth. 11.28 29. If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve with thine heart that God raised him from the dead thou shalt be saved saith Saint Paul h Rom. 10.9 Errors and aduersaries unto this truth This being the Doctrine even of God himselfe * Whereof see more Art 2. pr. 4. ar 11. pr. 1. ar 22. pr. 1. we may evidently perceive how not onely vaine but beside not onely besides but against the Word of God the Romish doctrine concerning pardons is For that doth teach us 1. To seeke salvation not at God alone but at the hands of sinfull men For would we have a pardon for the sinnes of fortie dayes A Bishop may give it For the sinnes of 100 dayes A Cardinall may grant it For all our sinnes committed or to be committed From the Pope we may have it Hence be his pardons if you respect time for 40. 50. 100. 1000. 10000. 50000. c. yeares of offences Homicide Patricide Perjury Sodomitry Treason and what not c. a Vide Taxam poenit 2. That we may be our owne Saviour So did that of Purgatory 3. How the precious
blood of Christ was shed in vain For corruptible gold and silver with our owne deeds and works may and will save us if we will 4. That repentance is not of necessitie unto the salvation of man For without the same a popish pardon may save But without either a pardon from the Pope or such like or absolution of a Priest there is no salvation by the doctrine of the Church of Rome b See ar 25. p. 6. A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae Virginis Mariae secundum usum Sarum Quicunque in statu gratiae existens dixerit devotè septem orationes sequentes cum septem Pater noster totidem Ave Maria ante imaginem pietatis merebitur 56. millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequentem transcundo per cemiterium tot annos indulgentiarum quot faerunt ibi corpora inhumata à constitutione ipsius cemiterii Oratio pro defunctis Avete omnes animae fideles quarum corpora hic ubique requiescunt in pulvere Dominus Iesus Christus qui vos nos redemit suo pretiofissimo sanguine dignetur vos à poenis liberare inter choros suorum sanctorum angelorum collocare ibiqâ—e nostri memores suppliciter exorare ut vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui banc orationem sequentem de votè dixerit 4000. millia annorum indulgentiarum Ave vulnus lateris nostri Salvatoris c. Quicunque devotè dixerit istam orationem habebit 3000. dicrum indulgentiarum criminalium peccatorum 2000. millia dicrum venialium à Domino Iohanne Papa 22. concessarum ut in Aâ—tidatorio animae habetur Quicunque orationem sequentem devotè dixerit promerebitur 11000 annorum indulgentiaruÌ„ c Ave Domina sancta Maria mater dei regina coeli porta paradisi domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectuÌ„ filium tuum libera me ab omnil us malis ora pro peccatis meis Amen Whosoever being in the state of grace shall devoutly say the seven prayers ensuing with seven Our Fathers and as many Haile Maries afore the image of Piety shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going thorow the Church-yard doe say the prayer following so many yeares of pardons as there have beene bodies buried since it was a Church-yard The prayer for the dead Haile all faithfull soules whose bodies here and every where doe rest in the dust The Lord Iesus who hath reedemed you and with his most precious blood vouchsafe to deliver you from paines and to place you in the company of his holy Angels and there being mindfull of us meekely to pray that we may both be joyned unto you and crowned with you in the heavens Pope Innocent the 2. hath granted to every one which devoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Saviours side c. Whosoever devoutly shall say this prayer shall have 3000. dayes pardons of criminall sinnes and 20000. dayes of veniall offences granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatory of the soule Whosoever devoutly will say the prayer following shall merit thereby 11000. yeares of pardons Haile Lady Saint Mary mother of God Queene of heaven the Gate of Paradise the Lady of the world the Light eternall the Emperesse of hell c. Pray unto thy beloved Sonne Iesus Christ for me and deliver me from all evils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fond and not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word 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 a Jer. 10.15 the teachers of lies b Hâ—b 2.18 silver and gold the worke of mens hands c Psal 135.25 vanitie d Esa 41.10 c. they have a mouth and speake not eyes and see not eares and heare not e Psal 135.16 hands and touch not feet and walke not f Psal 115.7 2. He giveth a strait commandement Not to bow downe to them nor worship them g Exod. 20.5 1 Cor. 10.7 14. nor to make them h Exod. 20.5 Deut. 4.15 c. to flie from them i 1 Iohn 5.21 1 Cor. 10.14 yea to destroy both the images themselves k Deut. 7.5 12 2â— â— the Idolaters l Deut. 17.2 3. and the Enticers unto Idolatry m Deut. 13.5 3. He commendeth greatly and praiseth such men as have destroyed images n 2 King 18.3 4. 2 Chr. 14.2 3. and not bowed unto Idols o Deut. 7.25 26. Ier. 5 1. 4. He finally curseth the Images p 1 King 19.18 Dan. 2. the Image-makers q Deut. 27.15 Esa 44. and the Image-servers or worshippers r Deut. 27.26 Psal 97.7 Esa 42.17 Hereunto with us the Protestant Churches every where doe subscribe Å¿ Conf. Helv. 2. cap 3 4. Basil ar 10.6.3 Bohem. c. 3.16 Gal. ar 1. August ar 12. Wittem c. 1.23 Suev ar 22. The adversaries unto this truth The Romish Church most fondly contrary to the word of God doth allow and not onely allow but publikely erect and not onely erect but adore a Dele statuas verserari potius quam statuarios stolidâ—m â—â—t Index expurg p. 31. and not onely adore Images but doth accuâ—se and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worship images and the Images too which is most abominable Of God himselfe even of God the Father and that in the likenesse of an old man with a long white Beard of the Son in the similitude of a man hanging on the Crosse of the holy Ghost in the shape of a Dove of the wholy holy and incomprehensible Trinitie with three Faces in one head b In hoe plerisque Christianis â—â—hnicus philosophus religiosior qui etiaÌ„ Trinitatis quae mente vix coÌ„prehenditur figuras oculis â—ot poris aspectabilis Petri Rami verba in scholis physicis delcantur Index expurg pag. 149. Atque haec absurditas Patrem Filum Sp effigiantium Iacobitis à Nicephoro tributur G. Cassand consul p. 164. 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 heads like Trenchers the blessed Virgin with frisled haire and costly garments And of other base things as Agnus deis of wax wafer cakes of flower Crosses of gold
They lacke the wedding garment h Math. 22.11 12. which is faith and the righteousnesse of Christ They are no members of the true Church the head whereof is Iesus Christ i Ephes 4.15 c. They have no promise of heavenly refreshing because they are without a lively faith k Iohn 6.25 Therefore they procure unto themselves most heavie punishments l 1 Cor. 11.27 as diseases death guiltinesse of the body and bloud of Christ and therewith damnation Of this judgement be other Churches Christian and reformed besides m Conf. Helv. in the declar of the Lords Supper Helv. 2 c. 21. Basil ar 6. Bohem c 13. Gal. ar 37. Belg. ar 37. Errors and adversaries unto this truth The adversaries of this doctrine are The Vbiquitaries both Lutheran and Popish they seeing the very body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly a Stur An. ip 4. par 1. p. 58. these affirming that all Communicants bad and good doe eate the very and naturall body of Christ Iesus b Test Rhem. annot 1. Cor. 11.27 they saying that the true and reall body of Christ In With Vnder the Bread and Wine may be eaten chewed and digested even of Turks which never were of the Church c So reporteth Sturmius in his Antipap p. 4. par 2. p. 106. and these maintaining that under the form of bread the same true and reall body of Christ may be devoured of Dogs Hogs Cats and Rats d Alex. Hales par 4. q. 44. D. Thom. par 5. q. 8. ar 3. 30. Article Of both kinds The Cup 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 all Christian men The Proposition The people must be partakers not onely of the bread but also of the wine when they approach unto the Lords Table The proofe from Gods Word OVR Lord and Saviour Christ hath so instituted his Supper as he will have not onely the Bread but also the Cup to be delivered unto all Communicants So finde wee in the Word of God namely That the Bread must be given to All and eaten of All a Math. 26.26 Marke 14.22 Luke 22.19 1 Cor. 10.16.11.25 The Cup is to bee given to All and to bee drunken of All b Math. 26.17 Marke 22.27 1 Cor. 10.16.11.25 Hereunto subscribe the Church c Conf Helv 1. ar 22. 2. c. 21 Bohem. c. 13. Gal. ar 36.38 Belg. ar 35. Aug. de Massa art 1 2. Saxon. 15 Wittemb c. 19. Suc. c. 18. The adversaries unto this truth Though it be a mans covenant yet when it is confirmed no man doth abrogate or addeth any thing thereunto a Gal. 3.15 What impudencie then yea what impiety doe they shew which alter this Ordinance of God Some by adding thereto So added was unto the Bread Cheese by the Artotarites b Epiphan bloud by the Cataphrygians c Philastrius the seed of man by the Manichies d August de haeres unto the Wine warme water by the Muscovites e I. Faber de relig Mosco Some by taking there from so the Encratites f Epiphan the Tatians g Theodoret. the Severians h Epiphan use no wine at all the Manichies do minister onely the bread i Leo. ser 4. quadrages the Papists though they use both kinds yet they alwaies denie the Cup unto the people and unto Priests also when they say not Masse k Concil Trid. ses 5. c. 1. ses 21. cap. 1 2 3. affirming that The people participating of the Cup thereby perceive no fruit of spirituall comfort but receive to themselves damnation l Censura Colon pag. 289. It is not by Gods but mans law that Lay persons communicate either in both kinds or in one m Ibid. p. 283. Notwithstanding that Christ instituted the Sacrament to be received under both kinds and the Primitive Church accordingly did so administer the same Hoc tamen non obstante yet this notwithstanding it is to be taken of the Laitie but under one kinde n Conâ— Constan sess 13. Some by confounding the elements So the Moscovites doe mingle Bread and Wine together o Surius Comment an 1501. pag. 31. and the Papists make a mixture of Wine and Water maintaining that Water must be mixt with Wine at the Consecration of the Blood p Catec Trid. and then that mixture of Water with Wine without sinne cannot be omitted q Ibid. Some by changing the Elements So the Aquarians and the Hydroparastites for Wine administred and gave Water unto the people r Theodoret. 31. Article Of the one Oblation of Christ finished upon the Crosse The offering of Christ once made 1 is that perfect redemption propitiation and satisfaction for all the sins of the whole world both originall and actuall and there is none other satisfaction for sinne but that alone Wherefore 2 the sacrifices of Masses in the which it was commonly said that the Priests did offer Christ for the quick and the dead to have remission of paine and guilt were blasphemous fables and dangerous deceits The Propositions 1. The blood of Iesus Christ once shed for mankinde upon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world 2. Sacrifices of the Masse are most blasphemous Fables and dangerous deceits 1. Proposition The blood of Iesus Christ once shed for mankinde upon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world The proofe from Gods Word OF the benefits redounding unto mankinde by Christ his offering up of himselfe upon the Crosse we have in sundry places afore a See art 1. pr. 4. 22. pr. 1 2. 20. pr. 2. spoken and by the Word of God prooved him to be the perfect Redemption b Acts 20.28 Rom. 5.6 c. Gal. 3.13 1 Cor. 6.28 1 Pet. 1.18 19 Propitiation c Acts 10 43. Rom. 3.25 Heb 9.12 c. 1 John 2.2 1 John 4.10 and satisfaction for all the sinnes of the whole world both originall and actuall d John 1.29 1 Pet. 3.18 1 John 1.7 Hereunto the Churches of God beare witnesse e Conf. Helv. 1 ar 11. 2. cap. 11. 15. Basil ar 4. Bohem. c. 6. Gal. art 13. 16 17. Belg ar 20. 22. Aug. ar 34. Saxon. artic 3. Wittemb c. 2. 5. Suc. c. 2 3. The errors and adversaries unto this truth Hereby it is evident to the eyes of all godly persons that accursed be the errors of them which doe affirme that From the beginning of the world untill the 15. yeare of the Emperour Tiberius none at all were saved The error of Manes the heretike a Epiphan Mans body is not capable of happinesse but the foule only and yet
no foules shall be saved but their owne said the Marcionites b D. Iron c. 1. c. 29. All men and women that sinne after Baptisme are undoubtedly damned In this error were the Montanists c D. Hiero. ap Marcel l. 2. and the Nonatians d D. Cypr. lib. 4. epist 2. Our salvation is of our selves so said Melchior Hoffeman an arch Heretike e Bull in contra Anabap. l. 2. c. 13. Man is restored to grace of Gods meere mercy without the meanes of Christs blood death and passion One of Matthew Haments blasphemous assertions f Holin seri f. 1299. The Saviour of Men is Iesus Christ a man and came into the world to save no women but men say some Papists g Dial. of Dives Paup 6. com and redeemed the superiour world only which is man h Jesuits catec 1. 8. cap. 10. p. 286. said Postellus the Iesuite and yet not all men neither for S. Francis hath redeemed so many as are saved since his dayes say the Franciscan Friers i Conf. S. Fr. The Saviour of women from her time till the end of the world is S. Clare affirme some k P. Mornaeus tract de ec c 9. other Papists as Postellus saith it is one mother Iane l Jesuits catec 1 8. c. 10. The Saviour of men and women is S. Mary through her virginitie say some m Dial. of Dives Paup 6. com c. 10. is S. Christina by her passion say other Papists n Dionis Cat. de 4. hom Novis ar 50. There is no sufficient sacrifice yet offered for the sinnes of the world One of Kets errors Christ hath satisfied and was offered onely for originall sinne an error of Thomas Aquinas Sinnes actuall and veniall are taken away by sacred Ceremonies o Test Rhem. an marg p. 258 by a Bishops blessing p Ibid. annot Mar. 19.12 by a Priests absolution q Vaux catech c. 4. Sinnes actuall and mortall be remised by a pardon from some Bishop or from the Pope of Rome r See ar 22. p. 2 2. Proposition The sacrifices of the Masse are most blasphemous Fables and dangerous deceits The Papists deliver how the Masse is a sacrifice a Test Rhem. an Mat. 24.15 a sacrifice propitiatory b Conc. Trid. sess 22. can 3. Catech Trid. Euch. s a sacrifice propitiatory for the quicke and the dead c Conc. Trid. Ibid. the same propitiatory sacrifice that was offered by Christ himselfe upon the Crosse d Catec Trid. Ibid. A sacrifice in which by vertue of a few even five words mumbled by a Priest Christ even that Christ which hung upon the Crosse is contained e Conc. Trid. ses 3. can 4. A sacrifice serving for all persons quicke and dead to purge them from their sinnes to ease them of their paines to satisfie for their punishment f Conc. Trid. ses 22. can 3. and for all necessities corporall and spirituall g Howl 7. reas A sacrifice propitiatory of Iesus Christ really offered to God the Father and that often in the honour of dead Saints h Conc. Trid. ses 21. c. 3 ses 22. can 5. A sacrifice wherein Christ is so gloriously as it is to be adored even with divine worship both of Priest and people i Ibi. ses 3. c. 5. A sacrifice meritorious to all men for whom it is offered although they be not living but dead not present but absent not endued either with zeale or knowledge but quite destitute of faith and that ex opere operato k Albert. Mag. de sacr Euch. Howl 7. reas Hereby are we to note first blasphemous Fables For It is a fable that the Masse is a sacrifice and that propitiatory a fable that a few words of a Priest can change Bread into a living Body yea many bodies with their soules and that of Iesus Christ God and man a fable that one and the same sacrifice is offered in the Masse which was offered on the Crosse a fable that the said Masse is any whit profitable for the quicke much lesse for the dead Next dangerous deceits For hereby men are to beleeve that Creatures may be adored contrary to Gods Word l Thou shalt not bow to them nor serve them Exod. 20.5 Christ is often offered contrary to the Scripture m Heb. 6.12 c. By his own bloud entred he in once unto the holy place c. He was once offered Ibid. 28. The Priest offereth up Christ contrary to the Scripture n Heb. 7.27 He offered up himself Sinnes be forgiven without blood contrary to the Scripture o Heb. 9.22 Without sh dding of bloud is no remission Christ dyed but once but dyeth daily contrary to the Scripture p Heb. 9 27. It is appointed unto men that they shall oâ—edye Faith is not necessary in communicants contrary to the Scripture q Heb 11.9 Without faith it is unpossible to please God We are to adore Christ as alwayes present contrary to the Scripture where we are taught to remember him absent r Luke 22.16 1 Cor. 11.25 The favour of God by money may be purchased from a Priest contrary to the Scripture Å¿ 1 Pet. 1.18 19. All which their fables and deceits doe tend to the utter abolishing of true religion Therefore justly have we and our godly brethren abandoned the Masse t Conf. Helv. 1. ar 22. 2. c. 29. 21. Basil ar 6. Bohe. c. 13. Belg. ar 35 Aug. de Missa ar 13. Saxon. ar 14. Wittem c. 19 Sue c. 19. Accursed then stand those Papists before God which take the Masse to be the Sacrifice of Christs Body and bloud v Conc. Trid. sess 6. c. 2. catech Trid. de Euchar. f. and the onely Soveraigne worship due to GOD in his Church x Test Rhem. annot Matth. 24.15 32. Article Of the Marriage of Priests Bishops Priests and Deacons 1 are not commanded by Gods Law either to vow 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 judge the same to serve better to godlinesse The Propositions 1. By the Word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marry at their owne discretion 2. It is lawfull by the Word of God for all Christian men and women to marry 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 marry at their owne discretion The proofe from Gods Word NEither the single nor the wedded life is injoyned any man much lesse any calling of men by the Word of God And that ecclesiasticall Ministers in particular may marry it is evident both from the Old and the New Testament From the Old Testament both
Coster Iâ—sâ— enchirid controvers c. 11. d. S. Ciuc pâ—g 3â—8 c. Of power and vertue to heale sick and sore Of holinesse to blesse us and keepe us from evill From foule fiend to fend us and save us from devill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth give And surely so will we so long as we live Though thou saist Idolatry and vilde superstition Yet we know it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For up shall the Crosse goe and you shall downe Of this Crosse I spâ—ake and meant and of none other when I number it among things meerely impi us and unlawfull And therefore have I not a little wondred at those my Brethren which draw these words of mine in this section unto the Crosse used in our Church at Baptisme h A brid of the Lancolne miâ—ist Apol. unto King Iames aâ— 1605. p. 30. which I never thought not take to be either papisticall or impious because none adoration not so much as civill much lesse divine is given thereunto either by our Church in generall or of any minister or member thereof in particular If they have no other Patrons for their not using or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my judgement and practice I doe allow thereof This their perverting of my words contrary to their sense and my meaning telleth mee that other mens words and names are but too much abused by them in that book to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Every particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authority so that all things be done to edifying It hath pleased our most mercifull Lord Saviour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be used whereof Some God his most excellent Majestie hath himselfe ordained as the ceremonie of Baptisme and the Lords Supper which are till the end of the world without all addition diminution and alteration withall zeale and religion to bee observed Others be ordained by the authority of each provinciall or nationall Church and that partly for comelinesse that is to say that by these helps the people of God the better may be inflamed with a godly zeale and that sobernesse and gravity may appeare in the well handling of Ecclesiasticall matters and partly for order sake even that Governours may have rules and directions how to governe by Auditors and inferiours may know how to prepare and behave themselves in sacred assemblies and a joyfull peace may be continued by the well ordering of Church affaires We have already proved a In this art Prop. 1. that these latter sort of ceremonies may be made and changed augmented or diminished as fit oportunity and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours b Confes Helv. 2. c. 27. Bohe. c. 15. Gal. ar 12. Bel ar 32. Au. de abu ar 7. Wit ar 35. Suc. c. 14. Adversaries unto this truth This manifesteth to the world the intolerable arrogancie of the Romish Church which dare take upon her to alter and apply to wrong uses the very Sacraments instituted even by Christ himselfe a See ar 25. pr. 20. and to prescribe ceremonies and rites not to some particular but to all Churches in all times and places b Trid. Conc. ses 7. c. 13. It sheweth also the boldnesse of our home-adversaries the Puritane-dominicans which say that the Church nor no man can take away the liberty of working six daies in the week from men and drive them to a necessary rest of the body upon any saving the seventh c T. C. 1. rep p. 120. Againe say these men the Church have none authority ordinarily and perpetually to sanctifie any day but the seventh day which the Lord hath sanctified d D. B. doct of Seb. 1. B.p. 31. nor to set up any day like to the Sabbath day e Ibid. p. 47. The latter sort what in them is quench the peoples devotion and hinder them from frequenting of Churches upon all holy-dayes falling on the weeke-dayes and ordained by the lawfull authority of the Church 35. Article Of Homilies The second book of Homilies the severall titles wherof wee have joyned under this Article doth containe a godly and wholesome doctrine and necessary for these times as doth the former booke of Homilies which were set forth in the time of Edward the sixt and therefore wee judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the people Of the names of the Homilies 1. Of the right use of the Church 2. Against perill of Idolatry 3. Of the repairing and keeping cleane of Churches 4. Of good works first of Fasting 5. Against Gluttony and Drunkennesse 6. Against excesse of apparell 7. Of Prayer 8. Of the place and time of Prayer 9. The Common Prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reverend estimation of Gods Word 11. Of Almes-doing 12. Of the Nativitie of Christ 13. Of the Passion of Christ 14. Of the Resurrection of Christ 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ 16. Of the gifts of the holy Ghost 17. For the Rogation dayes 18. Of the state of Matrimony 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 necessary but whether Homilies or any Apocrypha writings at all may bee read in the open Church and before the congregation which I thinke they may and prove it thus Great is the excellency great also the utility of Gods Word preached Therefore saith Saint Paul None can beleeve without a Preacher a Rom. 10. and Woe is mee if I Preach not the Gospell b 1 Tim. 4.16 Howbeit the manner of preaching is not alwaies one and the same For the Apostles were to teach as well by the pen as by the voice c D. Whitak cont Belg. con 1 q. 6. p. 335. Paul did preach the Gospell by writing d D. Fulke against the Rhem. an Rom. 1.15 wee owe in a manner evermore to the bonds of Paul for his books than to his liberty for preaching e Pauli vinculis plura pene quâ—m libertati deâ—emus Bâ—z epi. ded Olâ—viâ—n com in â—pi ad Galar Calvins writings will edifie all men continually in the time to come f The Ministers of Genevas epist before Calv. on Deuteron Protestants books are witnesses of sound doctrine and sincere Christianity