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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	faith_n	word_n	1,525	5	4.2834	3	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

to goe to warre or to bring any man to a violent death though by law he were adiudged to die In these daies the Anabaptists thinke it to be a thing most exetrable for Christians to take weapons or to goe to warre The Familio of Loue also doe so condemne all warres as the time was when they would not beare or weare a weapō they write first of themselues how all their nature is Loue and peace and that they are a people peaceable concordable amiable louing and liuing peaceably but all other men in the world besides they doe wage warre 〈◊〉 and destroy for which ends they haue diuers sorts of swords Halberds spears bowes and arrowes Gunnes pellets and Gunpowder armour Harnes and Gorgets none of which the Familists doe vse or allowe of 38. Article Of Christian mens goods which are not common The riches and goodnes of Christians 1 are not common as touching the right title and possession of the same as certaine Anabaptists doe falsely boast Notwithstanding 2 euery man ought of such things as he possesseth liberally to giue almes to the poore according to his abilitie The Propositions 1 The riches and goods of Christians as touching the right title and possession of the same are not common 2. Euery man is to giue liberall almes to the poore of that which he possesseth according to his abilitie 1. Proposition The riches and goods of Christians as touching the right title and possession of the same are not common The proofe from Gods word AGainst communitie of goods and riches be all those places which are infinite of holy Scripture that either condemne the vnlawfull getting keeping or desiring of riches which by Couetousnesse Theeuerie Extortion and the like wicked meanes many doe attaine or doe commend Liberalitie Frugalitie free and freindly Lending honest labour and lawfull vocations to liue and thriue by All which doe shewe that Christians are to haue goods of their owne and that riches ought not to be common Of this iudgement be the reformed Churches The adversaries vnto this truth Of another mind were the Esseis the Manichies the Pelagiās the Apostolikes and Fratricellians and are the Anabaptists and Familie of Loue Amōg the Famists saith H.N. none claimeth any thing proper to himselfe for to possesse the same to any owednes or priuatenesse For no man c. can desire to appropriate or challenge any thing to himselfe either yet to make any priuate vse vnto himselfe from the rest ward but what is there is Free and is also left free in his vpright forme 2. Proposition Euery man is to giue liberall Almes to the poore of that which hee possesseth according to his abilitie The proofe from Gods word Vnto liberality towards the poore according to our ability we are in the holy Scriptures prouoked 1. By the commandements from God by his seruants the Prophets by his Sonne our Sauiour and by his Apostles 2. By sweete promises of ample blessings 3. By threatnings of punishments to the couetous and stonie hearted 4. By the examples of the best men viz. the apostles and primitiue Church So the Churches The adversaries vnto this truth Of strange mindes therefore and impious are First the Anabaptists which would haue no man either to giue or receiue For all things in their opinion should be common as afore also hath bin said and none among them be either poore to receiue or wealthie to minister any almes Secondly the hypocriticall Sectaries who are bountiful onely to those which side with them Such were first the publicans in our Sauiour his daies and after them the Manichies who would minister neither bread nor water vnto any hungry and pyning beggar vnlesse he were a Manichean And such are the Familie of Loue who say they are not bound to giue almes but to their owne sect and if they doe they giue the fame to the deuill 39. Article Of a Christian mans oath As wee confesse that 1 vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So wee iudge that 2 Christian religion doth not prohibite but that a man may sweare when the magistrate requireth in a cause of faith and charitie so it be done according to the Prophets teaching iniustice iudgement and truth The Propositions 1. Wee may not sweare vainely and rashly 2. A lawfull oath may be giuen and taken according to the word of God in iustice iudgement and truth 1. Proposition We may not sweare vainely and rashly The proofe from Gods word THe better to auoid vaine and rash oathes and swearing it is good to haue in remembrance that which is said by our S. Christ and his Apostle Iames. Our Sauiour saith sweare not at all neither by heauen for it is the throne of God nor by the Earth for it is his footestoole nor by Ierusalem for it is the cittie of the great King nor by thine head because thou canst not make one haire white or black but let your communication be yea yea nay nay So the apostle S. Iames Before all things my brethren saith hee sweare not either by the heauen or by the earth or by any other oath but let your yea be yea and your Nay nay least yee fall into condemnation All Churches doe and some in their publike writings condemne vaine rash and idle othes The adversaries vnto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the couetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and vsuall oathes Next the Basilidians Helchisaites Priscillianites and Familie of Loue who for ease and to auoid troubles and persecution dread not to sweare and forsweare themselues Thirdly the papists whose common guise is to sweare either by Saints or Idols or by God and creatures together Fourthly the Puritanes who vse to sweare though not by God c. yet as wickedly vsing horrible imprecations as I renounce God God damne me or as Hackets manner was God confound mee Lastly the Banisterians who deeme it hypocrisie for one Christian to reprooue another for commō and rash swearing which are but Trifles in their opinions 2. Proposition A lawfull Oath may be giuen and taken according to the word of God in iustice iudgement and truth The proofe from Gods word The truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there bee both commaundements that we must and may and formes prescribed howe we shall sweare For the first Thou shalt feare the L. thy God and serue him And shalt sweare by his Name saith Moses Againe thou shalt sweare the Lord liueth and thou shalt cleaue vnto him and shalt sweare by his Name

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

slanderous folkes to be offended 3 we giue not to our Prince the ministring either of Gods word or of the Sacraments the which thing the Iniunctions also sometime set forth by Elizabeth our late queene doe most plainely testifie but that onely prerogatiue which wee see to haue bin giuen alwaies to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall 4 and restraine with the ciuill sword the stubburne and euill doers 5 The Bishop of Rome hath no iurisdictiō in this realme of England 6 The lawes of the realme may punish Christian men with death for heinous and grieuous offenses 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in the warres The Propositions 1. The kings maiestie hath the cheife power in this realme of England and other his dominions 2. The kings maiestie hath the chiefe gouernement of all estates ecclesiasticall and ciuill in all causes within his dominions 3. His Highnesse may not execute the ecclesiasticall duties of preaching and ministring the Sacraments and yet is to prescribe lawes and directions vnto all estates both ecclesiasticall and Temporall 4. The King by his authoritie is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no iurisdiction in this realme of England nor other of this kings dominions 6. By the lawes of this realme Christian men for hainous and greiuous offenses may be put to death 7. It is lawfull for Christian men at the commandement of the magistrate to weare weapons and serue in warres 2. Proposition The Kings maiestie hath the cheife power in this realme of England and other his dominions The proofe from Gods word Diuers and sundrie be the formes of Common-weales and magistracie For some where many and they of the inferior people beare the sway as in a democratie some where a fewe and that of choise and the best men doe gouerne as in an Aristocratie and some where one man or woman hath the preheminence as in a Monarchie such is the gouernement of this Kingdome Notwithstanding whatsoeuer the gouernement is either democraticall Aristocraticall or Monarchicall Gods word doth teach vs that There is no power but of God the powers that be are ordained of God and that whosoeuer resisteth the power resisteth the ordinance of God We must be subiect to the principalities and powers and obedient and readie to euerie good worke We must submit our selues vnto all manner of ordinance of man for the Lords sake We must pray for Kinges and for all that bee in authoritie Finally we must giue to all men their dutie tribute to whom tribute custome to whom custome feare to whom feare honor to whom honor is due But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall bee thy nources saith Esay The Apostle Peter calleth the King the superior or him that hath the chiefe power as our King Iames hath in his dominions All Churches Protestant and reformed subscribe vnto this doctrine as both Apostolicall and orthodoxall The errors and adversaries vnto this truth These Churches with vs and wee with them vtterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despice gouernement and speake euill of them which are in authoritie Of the Manichies Fratricellians Flagelliferies Anabaptists and Familie of Loue all which raile vpon condemne magistracie Of them who allowe not of the gouernement by women but vtterly detest the same such were they in Italie which said In●●ritus mundi est á muliere regi againe speaking vnto women Abūde magna ciuitas vobis sit domus publicum neque noscatis neque vos noscat such in France who thinke how the lawe of God and nature is violated where a woman is suffered to reigne and gouerne such in Scotland or Scottish men rather from Geneua which wrote that A womans gouernment is a monstriferous Empire most detestable and damnable Againe I am assured that God hath reuealed to some in this age that it is more then a monster in nature that a woman shall reigne and haue Empire aboue man c And litle differing from these men are they in England which tearmed the harborough for faithfull subiects a carnall and vnlearned booke smelling altogether of earth without rime and without reason for defending the regiment of women ouer men when it falleth vnto them by inhaeritance to gouerne to be lawfull and good Hee which so censureth the said Harborough was the Marprelate and this his Censure declareth that hee was the Mar-prince aswell as the Marprelate 2. Proposition The Kinges maiestie hath the chiefe gouernment of all estates ecclesiasticall and ciuill in all causes within his dominions The proofe from Gods word Wee ascribe that vnto our King by this assertion which is giuen to euerie King or Queene in their owne dominions by the word of God For They are for titles gratious Lords Princes the ministers of God the Nourses of the Church Gods For authoritie the chiefe Which mooueth S. Paule to exhort that supplications be made for all men but first for Kinges as the chiefe Againe euerie soule is commaunded to bee subiect to the higher power c Finally the examples are manifold and pregnant shewing the principallity of kings ouer all persons and causes For Aaron the high preist called Moses the chiefe Prince his Lord so did Abimelech tearme Saul his Lord K. Iehosaphat as cheife in Iudah appointed Iudges Leuites and priests K. Ezekias there also as chiefe sent vnto all Israell and Iudah that they should come to the house of the Lord at Ierusalem to keepe the Passeouer also he appointed the course of Priests and Levites by their turnes and commanded all the priests to offer sacrifice c. and they obeied him and enioyned all the congregation to bring offerings and they brought them Which wee doe vnto ours the very same doe the churches of God ascribe vnto Christian magistrates in their principalities Errors Adversaries to this truth Which being true then false is it which the Papists deliuer viz that The kings excellencie of power is in respect of the Nobilitie and Lay-magistrates vnder him and not of Popes Bishops or Priests as they haue cure of soules kings and Princes be they neuer so great must be subiect vnto some Bishop Priest or Prelate The whole Clergie ought to be free from paying Tribute Sacerdotes etiam Principibus iure diuino subditi deleatur say the expurgators Priests are not by Gods lawe subiect vnto Princes No man is to be subiect vnto his temporall

Of Antioch Peter of the Asian Churches Iohn of Alexandria Marke of Ephesus yea and all Asia Timothie Of all Creete Titus of Philippos Epaphroditus of Corinth and Achaia Apollos of Athens Dionisius of France Crescens of Brittane Aristobulus In the purer times succeeding the Apostles so approoued was the administration of the Church affaires by these kinde of men as They ordained Patriarches and Corepiscopie They ratified the degrees of ecclesiasticall supereminencie at the first and most famous Councell at Nice They gloried much and greatly that they had receiued the apostles doctrine by a succession of Bishops that they were the successors in the Apostles doctrine of the godly Bishops and that Bishops succeeded in the roome of Apostles Their godly monuments and worthy labours and bookes yet extant doe shewe that Bishop was of Lions Irenaeus of of Antioch Ignatius of Carthage Cyprian of Hierusalem Cyrill of Alexandria Athanasius Basil of Cesarea of all Thracia Asia and Pontus Chrisostome Hilarie of Potiers Augustine of Hippo Ambrose of Millane all of these most notable instruments for the aduancement of Gods honour and glory in their daies Finally from the Apostles daies hitherto there neuer wanted a succession of Bishops neither in the East nor Westerne Churches albeit there haue bin from time to time both Marprelates and Mockprelates to supplant their states and Ilprelates abusing their functions and places to the discredite of their calling and profession So prouident hath the Almightie bin for the augmentation of his glory and people by this kind and calling of men The Errors and adversaries vnto this truth This manifesteth the erroneous and euill mindes 1. Of the Anabaptists who condemne all superioritie among men saying that euery man should be equall for calling and that there should be no difference of persons among Christians 2. Of the old haeretickes viz. the Contobaptites which allowed of no Bishopes The Acephalians who would not bee at the commaund or yeelde obedience vnto Bishops The Aerians that equalled Bishops and Priests making them all one The Apostolikes which condemned Prelacie 3. Of the late Scismatikes namely The Iesuites who cannot brooke Episcopall praeheminence and in their high court of Reformation haue made a Lawe for the vtter abrogation of all Episcopall iuresdiction The disciplinarians or Puritans among our selues For They abhorre and altogether doe loath the callings of Archbishops Bishops c as the author of the Fruitfull Sermon doth say that by the praelaticall Discipline the libertie of the Church is taken away and that in steed of Archbishops and Bishops an equalitie must be made of ministers They tearme the differences of Ministers A proud ambitious superioritie of one minister aboue another and Archbishops and Bishops they call the supposed Gouernors of the Church of England Some of them will not haue Bishops to bee obeyed either when they cite or when they inhibite or when they excommunicate Some of them haue not only Archbishopes and Bishops but also Parsons and Vicars in detestation For Miles Monopodios numbreth Parsons and Vicars among the hundred points of Poperie yet remaining in our Church Others say that Birds of the same feather viz. with Archb. and Bishops are Parsons and Vicars Barrow publisheth that Parsonages Vicarages be in name office and function as Popish and Antichristian as any of the other It is therefore an egregious vntruth that Puritans or which is equivalent The good men the Faithfull and Innocent ministers for so doe they stile themselues affect not any popularitie or paritie in the Church of God as some of them would make his maiestie beleeue 2. Proposition Whosoeuer be or shall be confirmed or ordered according to the rites of the booke of Consceration of Archb. and Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered Archbishops Bishops and ministers which according to the booke of Consecration be or shalll be consecrated or ordered they are consecrated and ordained rightly orderly and lawfully because afore theire Consecration and ordination they be rightly tried or examined by imposition of hands needfull and seasonable prayers they be consecrated and ordained and all this is performed by those persons that is by Bishops to whom the Ordination Consecration of Bishops and ministers was alwaies principallie committed and also after the same forme and fashion corruptions being afore taken away and remooued as Bishops and Priests afore the raigne of K. Edward the sixt formerly were The adversaries vnto this truth Well therefore may they disgorge their stomaches but trouble our consciences they shall neuer which condemne or depraue our callings as doe 1. The Familie of Loue which dislike and labour to make contemptible the outward admission of ministers 2. The Papistes who say their pleasure of the Bishops and ministers of the Church of England and of other reformed Churches None is to be admitted for a Bishop say they which is not ordained by imposition of three or foure Romish Catholike Bishops at the least of which none are to be found among the Protestants Whosoeuer taketh vpon him to preach to minister Sacraments c and is not ordered by a true Catholike that is a Popish Bishop to be a urate of soules Parson Bishop c he is a theefe and a murderer Our Bishops ministers they are not come in by the doore saith Stapleton they haue stolne in like Theeues they be vnordered Apostataes pretended and sacrilegious ministers Intruders Meere lay men and not Priests because first they haue receaued none vnder Orders and next they are not ordained by such a Bishop and Priest as the Catholike Romane church hath put in authoritie 3. The Puritanes For they write that The Bishops of our Church haue none ordinary calling of God and function in the scriptures for to exercise they are not sent of God they be not the ministers of Iesus Christ by whome hee will aduance his Gospell Inferior ministers they are not say they according to Gods word either prooued elected called or ordained Hence the Church of England wanteth say they her Pastors and teachers and hence they vrge diuers afore ordained to seeke at their Classis a new approbation which they tearme the Lords ordinance and to take newe callings from classicall ministers renouncing their calling from Bishops 37. Article Of the ciuill Magistrate 1 The Kings maiestie hath the cheife power in this realme of England and other his dominions 2 vnto whome the cheife gouernement of all estates of this realme whether they be ecclesiasticall or ciuill in all causes doth appertaine and is not nor ought to be subiect to any forraine iurisdiction where we attribute to the Kings maiestie the chife gouerment by which titles wee vnderstand the minds of some