time of Edward the sixt and therefore wee iudge them to be read in Churches by the ministers diligently and distinctly that they may bee vnderstood of the people Of the names of the Homilies 1. Of the right vse of the Church 2. against perill of Idolatrie 3. Of the repairing and keeping cleane of Churches 4. Of good workes first of Fasting 5. Against Gluttonie and drunkenes 6. Against excesse of apparell 7. Of prayer 8. Of the place and time of prayer 9. That common prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reuerend estimation of Gods word 11. Of Almes doing 12. Of the Natiuitie of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiuing of the Sacrament of the Bodie and Blood of Christ. 16. Of the gifts of the holy Ghost 17. For the Rogation daies 18. Of the state of Matrimonie 19. Of Repentance 20. Against Idlenesse 21. Against Rebellion Touching this Article the greatest matter is not whether these Homilies meant and mentioned doe containe doctrine both godly wholesome and necessarie but whether Homilies or any Apocrypha wrightings at all may be read in the open Church and before the congregation which I thinke they may and prooue thus Great is the excellencie great also the vtility of Gods word preached Therefore saith S. Paul None can beleeue without a preacher and Woe is mee if I preach not the Gospell Howbeit the manner of preaching is not alwaies one the same For the Apostles were to teach as well by the penne as by the liuely voice Paul did preach the Gospell by writing wee owe in a manner more to the bonds of Paul for his bookes than to his libertie for preaching Calvins writings will edifie all men continually in the time to come Protestants bookes are witnesses of sound doctrine and sincere Christianitie For my part I cannot but magnifie the goodnes of God for all good meanes to bring vs vnto Faith and so vnto saluation but especially for the written labours of holy and learned men whose doings in all ages not onely haue bin approoued but also vsed and read many of them in the most sacred assemblies So In the primitiue church was publikely read the Epistle of the Laodicians in the Church of the Colossians the Epistle of Clemens vnto the Corinthians Hermes his pastor and the Homilies of the Fathers In the reformed Churches in Flanders and France read are M. Calvins sermons vpon Iob and in the Italian French Dutch and Scottish churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation The Errors and adversaries vnto this truth Deceiued then and out of the way of truth are they which of Preaching by the mouth conceiue either too basely or too highly too basely as doe the anabaptists and Familie of Loue they affirming there ought to be no preaching at all and that Preachers are not sent of God neither doe preach Gods word but the dead letter of the Scripture these with the said Anabaptists tearming them letter Doctors preaching the letter and imagination of their owne knowledge but not the word of the liuing God Too highly as doe the Puritanes of all sorts For say they Except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing vpon a stage and worse too Without Preaching of the word viz. by the liuely voice of a minister and without the booke the Sabboth cannot be hallowed either of a minister or people in the least measure which the Lord requireth of vs Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire Of the latter be the Brownists Disciplinatians and Sabbatarians The Brownists doe say that No Apocrypha must be brought into the Christian assemblies so the disciplinarians Ministers ought not to read openly in the congregation any writings but onely the Canonicall scriptures they complaine that humane writings are brought into the church they crie out Remooue Homilies and they supplicate vnto K. Iames that the Canonicall scriptures onely may be read in the Church And so but much more bitterly and erroneously the Sabbatarians we damne our selues say they if wee goe not from those ministers and Churches where the Scriptures and Homilies onely be read and seeke not vnto the prophets when and so often as wee haue them not at home 36. Article Of consecration of Bishops and ministers The booke of Consecration 1 of Archbishops and Bishops and ordering of priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authoritie of Parliament doth containe all thâ—ngs necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or vngodly And therefore 2 whosoeuer are consecrated or ordered according to the rites of that booke since the second yeare of the aforesaid K. Edward vnto this time or hereafter shall be consecrated or ordered according to the same rites we decree all such to be rightly and orderly and lawfully consecrated ordered The Propositions 1. It is agreeable to the word of God and practise of the primitiue church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers 2. Whosoeuer be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreable to the word of God and practise of the 〈◊〉 church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers The proofe from Gods word ALbeit the tearmes and titles of Archbishops wee finde not yet the superioritie which they enioy and authoritie which Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall ministers is grounded vpon the word of God For we finde that In the Apostles daies howe themselues both were in dignitie aboue the euangelists and the 70. disciples and for authoritie both in and ouer the Church as twelue Patriarches saith Beza and also established an ecclesiasticall Hierarchie Hence came it that Bishop was of Ierusalem Iames
inestimable benefits which wee haue and shall receiue from your selfe and your late Predecessors D. Whitgift Grindall Parker Cranmer of famous and honourable remeÌ„brance Bishops of our Church Archbishops of the See of Canterbury for this vniforme doctrine by some of your Lordships drawen and penned by all of you allowed defended as agreeable to the Faith of the very Apostles of Christ and of the auncient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point vnto Gods holy and written word commended vnto vs both by your authoritie and Subscriptions Now the all mercifull God and heauenly Father which so inspired them and your Lordship with wisedome from aboue and inabled you all to discerne truth from falsehood sound religion from Atheisme idolatry and errors vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace to his owne glorie the Churches benefit and your owne euerlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and diuelish practises of his and our enemies continued the light of his truth among vs giue vs all grace with one heart and consent not onely to embrace the same but also to walke and carrie our selues as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Sauiour Christ his sake At Horninger neere S. Ed. Bury in Suff. the 11. of March â—n 1607. Your Graces poore Chaplaine alwaies at commaund Thomas Rogers Constitutions and Canons ecclesiasticall an 1604. WHosoeuer shall heereafter affirme that the Church of England by Lawe established vnder the Kings Maiestie is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him bee excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike reuocation of this his wicked error Can. 3. Whosoeuer shall heereafter affirme that any of the 39. Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Cleargie in the Conuocation holden at London in the yeare of our Lord God 1562. for the auoyding of diuersities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe vnto let him be excommunicated ipso facto not restored but only by the Archbishop after his repentance and publike reuocation of such his wicked errors Can. 5. Whosoeuer shall heereafter seperate themselues from the Communion of Saints as it is approoued by the Apostles rules in the Church of England and combine themselues in a newe Brotherhood accounting the Christians who are conformable to the Doctrine Gouernment Rites and Ceremonies of the Church of England to be prophane and vnmeete for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance publike reuocation of such their wicked errors Can. 9. The Titles of the 39. Articles with the Pages where to find euerie of them in this booke Art 1. OF faith in the holy Trinitie Page 1. Art 2. Of the Word of God which was made verie man Page 7. Art 3. Of the going downe of Christ into Hell Page 15. Art 4. Of the Resurrection of Christ. Page 17. Art 5. Of the holy Ghost Page 21. Art 6. Of the sufficiencie of the Scripture for saluation Page 26. Art 7. Of the old Testament Page 33. Art 8. Of the three Creedes Page 39. Art 9. Of Originall or birth sinne Page 41. Art 10. Of Free will Page 47. Art 11. Of the Iustification of man Page 50. Art 12. Of good workes Page 56. Art 13. Of workes before Iustification Page 56. Art 14. Of workes of Supererogation Page 59. Art 15. Of Christ alone without sinne Page 62. Art 16. Of sinne after Baptisme Page 65. Art 17. Of predestination and Election Page 69. Art 18. Of obtaining saluation onely by the Name of Christ. Page 82. Art 19. Of the Church Page 86. Art 20. Of the authoritie of the Church Page 98. Art 21. Of the authoritie of generall Councells Page 112. Art 22. Of Purgatorie Page 118. Art 23. Of Ministring in the Congregation Page 131. Art 24. Of speaking in the Congregation in such a tongue as the people vnderstand not Page 141. Art 25. Of the Sacraments Page 142. Art 26. Of the vnworthines of the Ministers which hinder not the effect of the Sacraments Page 160. Art 27. Of Baptisme Page 165. Art 28. Of the Lords Supper Page 170. Art 29. Of the wicked which doe not eate the body and blood of Christ in the vse of the Lords Supper Page 178. Art 30. Of both kindes Page 179. Art 31. Of the oblation of Christ finished vpon the Crosse. Page 181. Art 32. Of the marriage of Priests Page 185. Art 33. Of Excommunicate persons how they are to be auoided Page 189. Art 34. Of the Traditions of the Church Page 193. Art 35. Of Homilies Page 192. Art 36. Of Consecration of Bishops and Ministers Page 196. Art 37. Of the ciuill magistrate Page 201. Art 38. Of Christian mens goods which are not common Page 215 Art 39. Of a Christian mans Oath Page 217. FINIS ¶ THE CATHOLIKE Doctrine beleeued and professed in the Church of England 1. Article Of faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without bodie parts or passions of infinite power wisdome and goodnes 2 the maker and preseruer of all things both visible and inuisible 3 And in vnitie of this Godhead there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The propositions 1. There is but one God who is liuing true euerlasting c. 2. God is the maker and preseruer of all things 3. In the vnitie of the Godhead there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts or passions of infinite power wisedome and goodnes The proofe from the word of God THat there is but one God who is c. is a truth which may be gathered from the al-holy and sacred Scripture is agreeable to the doctrine of the reformed Churches For both Gods word giueth vs to knowe that God is one and no moe liuing and true God euerlasting without bodie parts or passions of infinite power wisedome and goodnes and Gods people in their publike confessions from Ausburgh Heâ—uetia Bohemia France Flanders and Wittemberge testifie the same Errors and adversaries vnto this truth Then impious execrable are the opinions of Dragoras Theodorus who fasly denied there was any God Of Protagoras and the Machiuilian Athiests which are doubtfull whether there be a God Of such as fained vnto themselues diuers and sundrie gods as did
Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods word THis truth in the holy Scripture is euident For there we finde how ◠The godly men were both called by God and commanded to preach before they would or durst so doe So was Samuel Ieremie Iohn Baptist Christ Iesus himselfe who also to preach did send the twelue Apostles and the seuentie Disciples 2 The wicked and false Prophets for preaching afore their time are blamed 3 A commandement is giuen vs to pray the Lord of the haruest that hee would send forth labourers into his harvest 4 Lastly wee doe read that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles and Christ beeing ascended into heauen gaue some to be Apostles some Prophets some Euangelists and some Pastors and teachers And all this is acknowledged by the reformed Churches Errors Adversaries to this truth And so are wee against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be vncircūcised Philistins sacrilegious ministers Hieroboams priests inordinate and vnordered Apostataes and next the Barrowists who say how the said Preachers are sent of God in his anger to deceiue the people with lies Who publish how the word is not taught by the Sermons of ministers but onely by the Reuelation of the Spirit so did Muncer the Anabaptist and so doth H. N. and his Familie of Loue Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penrie Greenewood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not priuately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R.H. Who teach that Lay-men may teach to get faith and that euery particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments c. and to call the people to repentance so teacheth Barrow 2. Proposition They must not be silent who by office are bound to preach The proofe from Gods word As publikely to preach before men are sent is a grieuous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our S. Christ whose words are these Surely I must also preach the Kingdome of God For therefore am I sent 2. Peter and Iohn who being charged to speake no more in the Name of Iesus said Wee cannot but speake that which wee haue heard and seene 3. S. Paul For hee writeth Necessitie is laid vpon mee and woe is mee if I preach not the Gospell 4. The apostles of Christ. For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ 5. All the Churches of God which be purged from superstion and errors Errors adversaries vnto this truth Then as in glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists Which depraue the office of Preaching as doe the Libertines saying that preaching is none ordinarie meanes to come vnto the knowledge of the word and especially the Familie of Loue who tearme the publike preachers in derision Scripture learned Licentious scripture learned good-thinking-wise Ceremoniall and letter Doctors Teaching masters and further say It is a great presumption that any man out of the learnednesse of the letter taketh vpon him to be a Teacher or Preacher Againe It becometh not any man to busie himselfe about preaching of the word so and more too the Familie Which take vpon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly emploiments that they may not negligence that they will not or feare of troubles that they dare not preach the word of God Yet thinke wee not which our Sabbatatians let not to publish that Euery minister necessarily and vnder paine of damnation is to preach at least once euery Sunday and Vnlesse a minister preach euery Sunday he doth not hallow the Sabboth day in the least measure of that which the Lord requireth of vs. 3. Proposition The Sacraments may not be administred in the Congregation but by a lawfull minister The proofe from Gods word In the holy Scripture wee read that the publike ministers of the word are to be the Administers of the Sacraments For both our S. Christ commanded his disciples as to preach so to Baptize and celebrate the supper of the Lord and the Apostles and other ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeede not onely did preach but also Baptize and Minister the Lords Supper And hereunto doe the Churches of God subscribe In saying that none may administer the Sacraments in the Congregation afore hee be lawfully called and sent thereunto wee thinke not as some doe that the very beeing of the Sacraments dependeth vpon this point viz. whether the Baptizer or giuer of the Bread and wine be a minister or no. Neither is it the meaning of this article that priuately in houses either lawfull ministers vpon iust occasion may not or others not of the ministerie vpon any occasion in the peace of the Church may administer the Sacraments The Errors and adversaries vnto this truth Hereby wee declare our selues not to fauour the opinion that publikely Some may minister the Sacraments which are not meerely and full ministers of the word and Sacraments and so thinke both the Anabaptists among whome their king when it was after Supper tooke bread and reaching it among the Communicants did say Take eate shew forth the Lords death their Queene also reaching the Cuppe said Drinke yee and shew forth the Lords death and the Presbyterians at Geneua where the Elder a Laie man ministereth the Cup ordinarily at the Communion Some ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine but in our Church of England the Doctor encroacheth vpon the office of the Pastor For both indifferently doth teach exhort and minister the Sacraments None though a lawfull Minister may administer the Sacraments which either is no preacher or when hee ministreth them doth not preach which be the errors of the Disciplinarians or Puritanes Publiquely and priuately too the Sacrament of Baptisme may be administred by any man yea by women if necessitie doe vrge So hold the Papist For saith Iauell in the time of
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 Mesâ—alians and Familie of Loue who thinke that for obedience sake to magistrates the sacrameÌ„ts 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 heaueÌ„ 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
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
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 ADVERSARIES 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 Rom. 16.17 I beseech you bretheren Marke them diligently which cause diuisions and offences contrarie to the doctrine which yee haue receaued and auoide them PRINTED BY IOHN LEGATT PRINTER to the Vniuersitie of Cambridge 1607. TO THE MOST REVErend Father in God his right honorable good Lord Richard by the diuine prouidence Archb. of Canterburie and Primate of England and Counselar to the most high mighty Prince Iames King of great Brittaine France Ireland MOst reuerend Father in God there is no one thing in this world that of men truly zealous Christian in these latter daies of the world with greater earnestnes hath bin desired then that by a ioynt common consent of all the Churches rightly according to the canons of the sacred Scriptures reformed there might be a draught made and diuulged containing and expressing the summe substance of that Religion which they doe all both concordablie teach vniformely maintaine That holy man of happie remembrance D. Cranmer who sometime enioyed that roome in our Church which your Grace nowe worthily possesseth in the daies of that most godly young Prince King Edward the sixt employed a great part of his time and studie for the effecting of that worke and imparted his thoughts with the most principall persons and of rarest note in those daies for their wisdome pietie and credit among the people of God throughout Christendome M. Caluin vnderstanding of his intent addressed his letters vnto the sayd Archbishop and offered his seruice saying that might his labours stand the Church in steede ne decem quidem maria it would not grieue him to saile ouer ten Seas to such a purpose 2. But this proouing a worke of much difficultie if not altogether vnpossible in mans eies especially in those daies to be brought about the next course and resolution was that euerie Kingdome and free state or principalitie which had abandoned the superstitious and Antichristian religion of the Church of Rome and embraced the Gospell of Christ should diuulge a Briefe of that religion which among themselues was taught and beleeued and whereby through the mercie of God in Christ they did hope to be saued Which to God his great glorie the singular benefit comfort of all Churches both present and to come as the extant Harmonie of all their confessions doth most sweetely record with no great labor was notablie performed This worke of theirs tolde the Churches in those daies and doth vs and will enforme our posteritie that not only in euery particular State Kingdome but also throughout Christendome where the Gospell was entertained the primitiue and Apostolicall daies of the Church were againe restored For the multitudes of them that did beleeue I speake both ioyntly of all and seuerally of each reformed people not of euery particular person fantastique false-False-apostles and peruerse teachers or professors in any Church who were not wanting euen in the Apostles daies touching the maine and fundamentall points of true religion were then of one hart and of one soule and did thinke and speake one thing and liue in peace 3. The said Archbishop for vnto whom better after God and the King can we ascribe the glorie of this worthy act hee wrought this Vnitie and Vniformitie of doctrine in this kingdome in the Halcyon daies of our English Iosias K. Edward the sixt of that name and the same doctrine so by his meanes established in the time of peace a notable worke of peace like a manly haeroicall and heauenly Capitane vnder our Generall Iesus Christ he resolutely euen with his heart blood in the fierie torments afterwards confirmed in the daies of persecution A certaine learned man speaking of the Religion heere then professed and wrighting vnto the Lords of our late Queenes Counsell doth say he meaning the Papist his aduersarie who charged our Church with discord and disagreements about matters of religion He ought saith he if hee had bin able to haue brought out the publike Confession and Articles of faith agreed in K. Edwards time and haue shewed any in England that professing the Gospell dissenteth from the same So esteemed hee and with him many thousands of learned and iudicous men of the doctrine then ratified by authoritie and professed in this kingdome But those daies of our Churches peace continued not long through our vnthankefulnesse and sinnes neither on the other side was our persecution permanent through the goodnes of god though for the time exceeding vehemt violent For nubecula fuit cito transiit it vanished away quickely as do many raging stormes euen vpon the suddaine yet not through the power of Gunpowder and treasons but through the force of ardent praiers vnto the Almightie For arma ecclesiae preces 4. Wee finde that M. Latimer that sacred and reuerend Father addicted himselfe very seriously in those daies vnto the exercise of prayer and his principall and most vsuall praiers were first for himselfe next for the afflicted church of England and lastly for Lady Elizabeth the deceassed K. Edwards and Q. Maries sister For himselfe hee praied that as God had made him a minister and Preacher of his truth so hee might constantly beare witnesse vnto the same haue the grace and power to maintain it in the face of the world euen till the hower of his death For the church of Enlād hee praied that God would be pleased once againe to restore the free Preaching of the Gospell to this realme and this withall possible feruencie of Spirit hee craued at the hands of God And for Lady Elizabeth that hee would preserue and make her a comfort to his then comfortlesse people in England And the almightie and our heauenly Father both heard and granted all and euery of his petitions M. Gualter that learned painfull excellent diuine at Tigure dedicating his holy and Christian comments vpon the lesser Prophets vnto D. Parkhurst Bishop of Norwich who in the daies of the forementioned Q. Mary voluntarily had exiled himselfe so farre as Switzerland for his preseruation if it might be vnto better times
Iniunctions precepts and Traditions as doe the Papists For of their doctrine say the Rhemists whatsoeuer the lawfull Apostles Pastors or Preists of Gods church preach in the vnitie of the same Church meaning the newe church of Rome is to be taken for Gods owne word To the same purpose but more blasphemously StapletoÌ„ As the Iewes were to beleeue Christ so are wee simply in euery thing to beleeue the church of Rome whether it teacheth truth or errors Whatsoeuer by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospell saith Abbat Trithemius of Popish precepts and our English Rhemists He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth ecclesiasticall traditions deserueth to be throwne out of the church among the Heathen as well as he which refuseth the Gospell saith Didacus Stella and the counsell of Trent with like affection of godlines and reuerence embrace wee and worship the bookes of the old and new Testament and ecclesiasticall Traditions saith the Counsell The like opinion haue the Moscovites of Traditions To them finally are we adversarie which aboue the Scriptures doe preferre their owne 1 inuentions as did the Philosophers whereof one said of Moses That good man maketh a trimme discourse but prooueth nothing and the Graecians to whome the Gospell is foolishnes 2 and imaginations as did the Manichies David George and doe the Turkes and Familie of Loue 3 or Traditions as doe the Papists who more cruelly doe punish the violators of their owne Traditions and ordinances then they doe the breakers of Gods commandements 4 or Statutes Edicts Iudgements Proclamations c. proceeding from the braine of man as Macâ—hiauell doth and his schollers 2. Proposition All the bookes in the volume of the Bible are not Canonicall but some are That some bookes and namely those aboue mentioned are Canonicall it hath bin graunted by the best learned and most godly of long time And as all reformed churches in the world are of the same iudgement with vs so in their publike Confessions some haue so accounted and iudged of them as we doe Adversaries to this truth Therefore to speake first of the canonicall bookes of the old Testament much haue they offended which either reiected all or allowed but some of the bookes of the old testament of the former sort were the Seuerians Basilides Carpocrates and the Manichies are the Catabaptistes of the latter were sundrie whereof Some receiued no moe but onely the fiue bookes of Moses as the Sadduceis Some of all the bookes in the old testament reiect the workes of Moses and namely his foure last bookes as the Moscovites Some embraced the Law onely and the Prophets as the Samarites Some esteemed neither the Law nor the Prophets as the Appelleans Some had in contempt the booke of the Canticles as Sebastian Castello And some the booke of Iob as the Anabaptists 3. Proposition The third and fourth bookes of Esdras the booke of Tobias c. be Apocrypha That diuers and namely these bookes mentioned are Apocrypha we are neither the first that said nor they alone which affirme the same For so iudge of them did the auncient councel at Laodicea and doe the Churches reformed and name-in France and Belgia c. Aduersaries vnto this truth So that they are to be held and taken heede of as Seducers which vpon the Church would thrust either other mens workes and deuises not comprised in the Bible as would Some the new Prophets Barrobas and Barrolf of Basilides the heretike Some the manifestations of Marcion the heretike Some the mysteries of Manichie the heritike Others Esaias Ascensorium of Hierax the heretike Others the Gospel after the Egyptians after S. Andrew S. Iames the lesser S. Peter S. Bartholomew the 12. Apostles Barnabas Nicodemus Thaddeus The Canons of the Apostles others Others the Acts of S. Abdie S. Andreas S. Paul Peter Philip Thomas Others the Reuelation of S. Paul Peter Steven Thomas Others the bookes of the Anabaptists of H.N. with Popish Legendes and the like Or the bookes Apocrypha within the volume of the Bible as the Papists who therefore anathematize and curse so many as take them not for Canonicall 4. Proposition Of the newe Testament all bookes are Canonicall Although some of the auncient Fathers and Doctors accepted not all the bookes contained within the volume of the newe Testament for Canonicall yet in the end they were wholly taken and receiued by the common consent of the Church of Christ in this world for the very word of God as they are at this day almost in all places where the Gospel is preached and professed Howbeit we iudge them Canonicall not so much because learned and godly men in the Church so haue and doe receiue and allowe of them as for that the holy Spirit in our hearts doth testifie that they are from God They carrie a sacred and diuine authoritie with them and they doe also agree in all pointes with the other bookes of God in the old Testament Errors adversaries vnto this truth Therefore in admitting all and euery of these bookes acknowledging them to be Canonicall we demonstrate our selues to be against Such as reiected all the newe Testament as did the Iewes our Matthew Hamant Such as allowed part but not the whole new Testament and these were of diuers sorts whereof Some allowed of the Euangelists onely Matthew as the Cerdonites and Ebionites others onely Luk as the Marcionites others onely Iohn as the Valentinians Some accepted onely the Acts of the Apostles as the Tatians others of all other bookes reiected the said Actes as the Manichies and the Seuerites Some of S. Pauls epistles tooke the epistles vnto Timothie and Titus onely to be Canonical as Marcion the heretike Some as Apocryphal refused the epistle vnto Philemon others the epistle vnto the Hebrewes the epistle of S. Iames as Althemerus others the first and second epistles of Iohn with the epistle of Iude as Wigandus others the epistle vnto the Hebrewes of Iames the two last of Iohn and of Iude as Cardinall Caietane Some reiected the booke of S. Iohns reuelations or the Apocalypse as Heshusius we are also against them which allowed neither the whole newe Testament nor those bookes wholly which they embraced as the Marcionites who defaced all those places in the Gospell after Luke and in the epistles which concernd either the diuinitie or humanitie of our Sauiour Christ And lastly are wee against them which receiue the whole new Testament but deface and put out such textes as mislike them as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ alleadging how it was added purposely by the Iewes in
derision of Christians 7. Article Of the old Testament 1 The old Testament is not contrary to the new For both in the old and newe Testament euerlasting life is offered to mankinde by Christ who is the onely mediatour betweene God and man being both God and man 2 VVherefore they are not tr be heard which faine that the old Fathers did looke onely for transitory promises Although the law giuen from God by Moses as touching 3 Ceremonies and rites doe not binde Christian men 4 nor the ciuill precepts thereof ought of necessitie to be receiued in any Common wealth yet notwithstanding 5 no Christian man whatsoeuer is free from the obedience of the Commandements which are called morall The Propositions 1. The old Testament is not contrary to the newe 2. The old Fathers looked for eternall happinesse through Christ as well as for temporall blessings 3. Christians are not bound at all to the obseruation of the Iudaical ceremonies 4. The Iudiciall lawes of the Iewes are not necessarily to be receiued or established in any common wealth 5. No Christian man whatsoeuer is freed from the obedience of the lawe Moral 1. Proposition The old Testament is not contrary to the new The proofe from Gods word THat the old Testament is not contrary to the newe it may be prooued by many inuincible arguments yet it is most apparent in that our Sauiour Christ very God and very man as aboue art 2. hath bin declared is offered vnto mankind for his eternall saluation by them both For We learne that there is one and no Christs moe in the new and we learne the same in the old That Christ is the Sonne of God in the newe we learne the same in the old That Christ is very man in the new we learne that he should be so from the old That Christ was borne at Berhelem in the newe we learne that he should be so from the old That Christ was borne of a virgine in the new we learne that he should be so from the old That Christ was honoured of wise men in the new we learne that he should be so from the old That he road vpon an Asse vnto Ierusalem from the newe we learne that he should so doe from the old That he was betraied in the new we learne that he should be so from the old That hee suffered not for his owne but for our transgressions in the newe we learne that he should so doe from the old In the newe that he rose againe from the graue from the old that he should so do And in the newe that he ascended into heauen and in the old that he should so doe The adversaries vnto this truth Wee are then adversaries to all them which reiect as of no reckoning the old Testamēt as did both old heretikes as Basilides Carpocrates and the Manichies and the newe Libertines who say the old Testament is abrogated 2. Proposition The old Fathers looked for eternall happines through Christ as well as for temporall blessings The proofe from Gods word The old Fathers to haue looked not onely for transitorie promises but also for eternall happines through Christ the holy Scripture doth manifest S. Paul saith Brethren I would not haue you ignorant that all our Fathers were vnder the cloude and all passed through the sa and did all eate the same spirituall meat and did all drinke the same spirituall drinke for they dranke of the spirituall Rocke that followed them and the Rocke was Christ. By faith Noe was made heire of the righteousnesse which is by faith By faith Moses when he was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversitie with the people of God then to enioy the pleasures of sinne for a season esteeming the rebukes of Christ greater riches then the treasures of Egypt for he had respect vnto the recompense of the reward c. All these through faith obtained good report and receiued not the promise God providing a better thing for vs that they without vs should not bee made perfite Abraham reioyced to see my day Abraham aboue hope beleeued vnder hope that hee should be the father of many nations Of which saluation the Prophets haue inquired and searched This truth was neuer doubted of in the church of God and is publikely acknowledged by some confessions The adversaries vnto this truth They are not then to be heard which thinke the Fathers faithfull people before Christ his time hoped onely for temporall not for spirituall if for spirituall yet not for etetnall happines as did many of the Iewish Atheists and Sadducis and doe the Familie of Loue which make the promises of happines by temporall blessings to be accomplished in this transitorie life Hence H. N. very strangely allegorizeth of the land of promise when he calleth it The good land of the vpright and concordable life and saith that The louely being or nature of the Loue is the life peace and ioy mentioned Rom. 14.6 and the land of promise wherein hony and milke floweth spoken of Exod. 3. a. 13. a. Deut. 8. b. This and more a great deale to this effect hath H. N. 3. Proposition Christians are not bounde at all to the obseruation of the Iudaicall ceremonies The proofe from the word of God That neither the whole law ceremoniall of the Iewes nor any part thereof is necessarily to be obserued of vs christians the holy Scripture teacheth vs by Peters vision the Apostles decree and by the doctrine of S. Paul As all beleeue so some Churches publikely acknowlege the same Errors Adversaries to this truth In a wrong opinion therefore be they who are of minde either that the lawe Ceremoniall whollie is to continue be in vse or that part thereof is yet in force and must be The former of these was the opinion of the false prophets the Cerinthians the Ebionites and is of the Iewes Armenians and Familie of Loue the latter is an error of our home Sabbatarians For say they The Sabboth was none of the Ceremonies which were iustly abrogated at the comming of Christ When all Iewish things haue bin abrogated onely be their very words the Sabboth hath continued still in the Church in his propet force that it might appeare that it was of a nature farre differing from them Whereas all other things were so changed that they were cleane taken away as the Preisthood the Sacrafices and Sacraments this day meaning the Sabboth day was so changed that it yet remaineth which sheweth that though all the other were ceremoniall and therefore had an ende This Sabboth was moral and therefore abideth still The Commandement of sanctifying euery Seuenth day as in the
Mosaicall decalogue is naturall morall and perpetuall is their doctrine 4. Proposition The Iudiciall lawes of the Iewes are not necessarily to be receiued or established in any Common wealth The profe from Gods word The truth hereof appeareth by the Apostles decree which sheweth wherevnto onely the primitiue church necessarily was tied By the Apostles doctrine which enioyneth Christians to yeeld obedieÌ„ce vnto the ordinaÌ„ces of their lawfull gouerners and commanders whosoeuer By the Apostles example and namely of the blessed S. Paul who tooke benefit and made good vse of the Romane and Emperiall lawes Adversaries vnto this truth This truth neither is nor euer was oppugned by any Church Only among our selues some thinke vs necessarily tied vnto all the Iudicials of Moses as the Brownists For they say The lawes Iudiciall of Moses belong as well vnto Christians as they did vnto the Iewes Others that wee are bound though not vnto all yet vnto some of the Iudicialls as holdeth T.C. and Philip Stubs 5. Proposition No Christian man whosoeuer is freed from the obedience of the law Morall The proofe from Gods word Thinke not that I am come to destroy the Lawe or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you saith our Sauiour Christ till heauen and earth perish one iot or one title of the law shall not scape till all things be fulfilled whosoeuer therefore shall breake one of these least commandements and teach men so shall be called the least in the kingdome of heauen c If thou wilt enter into life keepe the commandements c. Thou shalt nor kill thou shalt not commit adulterie thou shalt not steale thou shalt not beare false witnesse Honour thy father and thy mother Doe wee make the lawe of none effect through faith God forbid yea we establish the Lawe Circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God The publike confessions of the Churches of God in France and Belgia agree with this Doctrine The Errors and adversaries vnto this truth Whereby are condemned as most wicked and vnsond the opinions Of the Manichies who found fault with the whole Lawe of God as wicked and prooceeding not from the true God but from the Prince of darkenes Of Brownist Glouer whose opinion was that Loue now is come in the place of the tenne commandements Of Iohannes Islebius and his followers the Antinonies who will not haue Gods lawe to be preached nor the consciences of sinners to be terrified and troubled with the iudgements of God Of Banister among our selues who held how it is vtterly euill for the Elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth 8. Article Of the three Creedes 1 The three Creedes Nicene creede Athanasius creede and that which is commonly called the Apostles creede ought thoroughly to be receiued and beleeued For 2 they may be prooued by most certaine warrants of holy Scripture The propositions 1. The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued 2. The three creedes viz. the Ni. Athan. and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued THis Proposition the Churches of God both aunciently and in these daies doe acknowledge for true The adversaries vnto this truth Therefore much out of the way of Godlinesse are they which tearme the Apostles Creede A forged patcherie as Barrowe doth and Athanasius Sathanasius creede so did Gregorius Paulus in Polouia and in the newe Arrians and Nestorians in Lituania My selfe some â—8 yeares agoe heard a great learned man whose name vpon an other occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole an Asse from his booke de tribus Elohim which refuteth the newe Arrians against whose sounders the Creedes of Athanasius and Nicene were deuised Him attentiuely I heard but could neuer since abide for those wordes in deede I neuer sawe him since 2. Proposition The three Creedes viz. the Ni. Athan. and of the Apostles may be prooued by the holy Scripture The proofe from Gods word Than this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom wee are to beleeue is for essence but one in persons three viz. the Father the Creator the Sonne the Redeemer the holy Ghost the sanctifier Next of the people of God which we must thinke and beleeue is The holy and Catholike Church The communion of Saints Pardoned of all their sinnes And appointed to arise from death and to enioy eternall life both in body and soule Aduersaries vnto this truth Therefore wee are enemies to all adversaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarains Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sinne standeth not in the follwing of Adam as the Pelagians doe vainely talke but 2 it is the fault corruption of the nature of euery man that naturally is engendred of the offspring of Adam whereby man is very far gone from originall righteousnesse and is inclined to evill so that the flesh lusteth against the spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich some doe expound the wisedome some the Sensuallitie some the affection some the desire of the flesh is not subiect to the law of God And although there is no condemnation for them that beleeue and are baptised yet the apostle doth confesse that 4 Concupiscence and Lust hath of it selfe the nature of sinne The propositions 1. There is Originall sinne 2. Originall sinne is the fault and corruption of the nature of euery man c. 3. Originall sinne remaineth in God his deere children 4. Concupiscence euen in the regenerate is sinne 1. Proposition There is Originall sinne The proofe from Gods word In the holy Scripture we finde of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall partly by the subtill suggestions of the deuill partly through his owne freewill and the propagation of Adam his corrupted nature vnto his seede and posteritie Except a man be borne againe he cannot see the kingdom of God saith our Sauiour Christ As by one man sinne entred into the world and death by sinne and so death
congruitie 3. Workes done before iustification haue the nature of sinne 1. Proposition Workes done before Iustification please not God The profe from Gods word BEfore men doe please God nothing that they doe can please him But men please not God being not renued and iustified by the Spirit For before men be regenerate they are not grapes but thornes nor figs but thistles not good but euill trees not liuely but dead bowes not engraffed but wild oliues not friends but enemies not the sonnes of God but the children of wrath which bring forth no good fruit As the Churches also acknowledge Errors Aduersaries vnto this truth Hereby the vanitie of them is perceiued which thinke before mans iustification his deedes doe please God such are the Papists and were the Basilideans The Papists teach that Workes done without faith doe please God Good works not in respect of Christ onely but in theÌ„selues considered please God The Basilidians placed the doers of ciuill and philosophical righteousnes performed without faith in Christ in the very heauens 2. Proposition Workes done before Iustification deserue not grace of congruitie The vnregenerate not yet iustified haue nothing in them to moue God to be gratious vnto them and being as they are old not newe creatures enemies not fauourers of Godlines The children of wrath not of God sinners not vertuously bent Infidels and not beleeuers of congruitie deserue no grace at Gods hands which is the faith too and confession of other Churches Errors and Adversaries vnto this truth This ouerthroweth the Popish assertions concerning merits of congruitie and that by good workes man is iustified before God and made heire of eternall life As euill workes deserue hell fire so eternall happines is deserued by good workes 3. Proposition Workes done before iustification haue the nature of sinne The proofe from the word of God Whatsoeuer men doe not yet iustified before God it is sinne For of such persons the best workes which they euen their Fasting praying almes-deedes sacrificing vnto God prophecying and working of miracles euen in the name of Christ yea all their actions whatsoeuer are abhominable before God And this is agreable to the Confessions of our brethren The adversaries vnto this truth Erred therefore hath the Councell of Trent in pronouncing them accursed which hold that all workes of men whatsoeuer done before his iustification are sinne 14. Article Of workes of Supererogation Voluntary workes 1 besides ouer and aboue Gods commandements which they call workes of Supererogation cannot be taught without arrogancie and impietie 2 For by them men doe declare that they doe not only render vnto God asmuch as they are bound to doe but that they doe more for his sake then of bounden dutie is required whereas Christ saith plainely when yee haue done all that are commanded to you say wee be vnprofitable seruants The propositions 1. Workes of Supererogation cannot be taught without arrogancie and impietie 2. Workes of Supererogation are that subâ—ersion of godlines and true religion 1. Proposition 〈…〉 arrogancie and impietie The proofe from Gods word WOrkes of Supererogation which are voluntary workes besides ouer and aboue the commandements of God are often condemned in the holy Scripture where wee are commanded to walke not after the lawes of men but according to the Statutes of God and to heare not what man speaketh but what Christ doth say he teaching the dutie of christians setteth before them as their rule and direction the lawe and word of God and more then that hee doth neither vrge nor require And against mans Iniunctions They worship mee in vaine saith hee who for doctrine teach the commandements of men Teach them to obserue all things whatsoeuer I haue commanded you My sheepe here my voice and know not the voice of strangers Which doctrine ordinances workes whatsoeuer besides ouer and aboue that which God hath reuealed and imposed is called of the Apostle somtimes ordinances of the world voluntarie religion sometime the doctrine of Deuills and cursed And the same is condemned in all Churches reformed after the word of God The Errors and adversaries vnto this truth Therefore both arrogant and vngodly be the Papists which teach and speak in the commendation of such workes and namely Petrus a Soto the Rhemistes yea and the CouÌ„cell of Trent 2. Proposition Workes of supererogation are the subversion of godlinesse and true religion The proofe from Gods word Where the workes of Supererogation are taught and in regard the Law of God there is broken against the will of Christ that mens traditions may be obserued The holy Scripture must be contemned not as sufficient enough to bring men vnto the knowledge of saluation which S. Paul saith is able to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes God who is onely wise is made vnwise in not prescribing so necessarie workes Faith and other spirituall most special virtues are brought into oblivion Perfection is imputed not vnto Faith in Iesus Christ but vnto workes and which is most detestable vnto the workes too not commanded but forbidden of God ordained by men The Lawe of God is thought to be throughly satisfied and moe duties performed then man needed to haue done The same thinke our brethren of these workes The adversaries vnto this truth Contrariwise the Papists of supererogatorie workes they doe merit say they remission of sinnes and that not for the doers of them onely but for others besides They are tokens of the forgiuenes of sinnes so well as Baptisme yea deliuer fom the wrath of God so well as Christ Are greater and more holy then are the workes commanded in the Decalogue or Law morall And so preferring their owne works and inuentions before God his Law Sacraments and the blood of Christ both ought this doctrine of workes supererogatorie to be counted the doctrine of Deuills and the maintainers thereof taken for the subuerters of godlines and true religion 15. Article Of Christ alone without sinne Christ in the truth of our nature was made like vnto vs in all things sinne onely except 1 from which he was clearely voide both in his life and spirit He came to be the Lambe without spot who by sacrifice of himselfe once made should take away the sinnes of the world and sinne as S. Iohn saith was not in him But 2 all wee the rest although baptized and borne againe in Christ yet offend in many things and if wee say we haue noe sinne wee deceiue our selues and the truth is not in vs. The propositions 1. Christ is truly and perfectly righteous 2. All men besides Christ though regenerate be sinners 1. Proposition Christ is truly and perfectly righteous The proofe
left hand is not mine to giue but it shall be giuen to them for whome it is prepared of my Father Many are called but fewe chosen For the elects sake those daies shall be shortned Feare not little flocke for it is your Fathers pleasure to giue you a kingdome I tell you in that night there shall be two in one bedde the one shall be receiued and the other shall be left All that the Father giueth mee shall come vnto me Witnessed also is this by the Euangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained vnto eternall life beleeued and the other those whome he knewe before he did also predestinate Wee are vnto God the sweete sauour of Christ in them that are saued and in them which perish to the one wee are the fauour of death vnto death and to the other the sauour of life vnto life Blessed be God euen the Father of our Lord Iesus Christ which c. hath chosen vs in him before the foundation of the world c. who hath predestinate vs to be adopted through Iesâ—â— Christ vnto himselfe c The examples also of the elected creatures man and Angels of the two brethren Abel and Kaine Isaac and Ismael Iacob and Esau of the two Eunuches of K. Pharao of the two kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeues vpon the Crosse the two men in the fieldes and the two women at the Mill make to the illustration of this truth All Churches consent with this doctrine The Errors and adversaries vnto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saued but none to be damned In soule some persons but in soule and body together none shall be saued of this minde were the old heretikes viz. the false Apostles the Carpocratians the Valentinians the Cerdonites the Manichies and the Hieranites and of their opinion be the Familie of Loue 2. Proposition Predestination hath bin from euerlasting The profe from Gods word Predestination beganne before all times It will be said saith our Sauiour Christ Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world God hath chosen vs in Iesus Christ before the Foundation of the world God hath saued vs c. according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was The publike confessions of the Churches namely in Heluetia Basil and France beare witnesse herevnto Aduersaries vnto this truth Those wrangling Sophisters then are deceiued who because God is not included within the compasse of any time but hath all things to come as present continually before his eies doe say that God he did not in the time long agoe past onely but still in the time present likewise doth predestinate 3. Proposition They which are predestinate vnto saluation cannot perish The proofe from Gods word All that the Father giueth mee shall come to mee and him that commeth to mee I cast not away saith Christ I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand The gates of hel shall not ouercome the Church Moreouer whome be predestinate them hee also glorified For the giftes and calling of God are without repentance They went oâ—t from vs but they were not of vs for if they had beene of vs they would haue continued with vs So the Churches of God as afore in this article The Errors and adversaries vnto this truth Wander then doe they from the truth which thinke That the very elect totally and finally may fall from grace and be damned That the regenerate may fall from the grace of God may destroy the temple of God and be broken off from the vine Christ Iesus which was one of Glouers errors That the number of those which be predestinate may both encrease and be diminished so thought the Pelagians 4. Proposition Not all men but certaine be predestinate to be saued The proofe from Gods word Wee denie that all and affirme that a certaine chosen and companie of men be predestinate and so doth Gods word Reioice that your names are written in heauen I knowe mine and am knowne of mine is the saying of Christ Iesus I suffer all things for the elects sake saith S. Paul The very same with vs doe the Churches affirme Adversaries vnto this truth Wee are therefore against them which teach how not certain but all euen the most vngodly and damnable yea the very Deuils shall be saued of which opinion were the Originists and are the Cptabaptists All men be elected vnto life euerlasting There is no hell nor future and eternall misterie at all but only either in maÌ„s opinioÌ„ as hold the Atheists or in the heart and conscience of man in this life as the Familists maintaine No certaine companie be foredestined vnto eternall condemnation None more then others be predestinate vnto saluation which was an error of Henry Bolsteck In like sort we condemne such as either curiously enquire who and how many shall be saued or damned or giue the sentence of reprobation vpon any men whosoeuer as doe the Papists vpon Caluine Beza and Verone when they call them Reprobates 5. Proposition Of the meere will and purpese of God some men in Christ Iesus are elected and not others vnto saluation The proofe from Gods word In the Scripture wee read of mans predestination the cause efficient to be the euerlasting purpose of God the cause formall God his infinite mercie and goodnes the cause materiall the blood of Christ the cause finall or ende why both God the Father hath loued and Christ for his elect hath suffered is the glorie of God and the saluation of man And this doe all the Churches militant and reformed with a sweete consent testifie and acknowledge Errors adversaries vnto this truth Hereby is discouered the impietie of those men which thinke that 1. Man doth make himselfe eligible for the kingdome of heauen by his owne good workes and merits So teach the Papists The kingdome of heauen say they is prepared for them that are worthie of it and deserue it by their well doing Licet electis gloria ex eterna Dei predestinatione dimanet non tamen provenit nisi ex eorum operibus c. Sine nobis non glorificamur 1. Although from Gods eternall predestination glory floweth to the elect yet for all that it springeth not but from their owne workes c. Without our selues wee are not glorified 2. God
that the church of Rome neither hath nor can erre Erraverunt aliae ecclesiae saith Di. Stella other churches as of Antioch Alexandria Constantinople c. haue erred sed nunquam ecclesia Romana but the church of Rome neuer yet erred Id constanter negamus saith Costerus the Iesuit we constantly deny that christ his Vicars Peters successors the Bishops of Rome haue either taught heresies or can propound errors God preserueth the truth of christian religion in the Apostolike sea of Rome and It is not possible that the church meaning the church of Rome can erre or hath erred at any time in any point say the Rhemists 20. Article Of the authoritie of the Church 1 The Church hath power to decree rites or ceremonies 2 and authoritie in controuersies of faith And yet it is not lawfull for the Church 3 to ordaine any thing that is contrarie to Gods word 4 neither may it so expound one place of Scripture 5 that it be repugnant to another VVherefore although 6 the Church be a witnesse and a keeper of holy writ yet as it ought not to decree any thing against the same so 7 besides the same ought it not to enforce any thing to be beleeued for necessitie of saluation The propositions 1. The church hath power to decree rites or ceremonies 2. The church may not ordaine what rites or ceremonies shee will 3. The church hath authoritie to iudge and determine in controuersies of faith 4. The church hath power to interpret and expound the word of God 5. The Analogie of faith must be respected in the exposition of the Scripture 6. The church is the witnesse and keeper of Gods written word 7. The church may not enforce any thing to be beleeued as necessarie vnto saluation that is either contrarie or besides the word of God 1. Proposition The church hath power to decree rites or ceremonies The proofe from the word of God THe churches authoritie to decree rites or ceremonies is warranted in the word of God first by the example of the Apostles who did ordaine rites and ceremonies among other things that In the church men should not be couered Women should keepe silence and be couered A knowen tongue vnderstood of the common auditorie should be vsed with other things Next by the generall and binding commandement of God himselfe who at all times will haue euery thing in the church to be done vnto edifying honestie and by order as beeing not the author of confusion but of peace All churches protestant confesse the same Errors adversaries vnto this truth This power being giuen by the Supreame authoritie vnto the Church they doe greatly offend which doe condemne either generally all or particularly some rites and ceremonies orderly and lawfully established of the former sort are 1. The Familie of Loue who say of themselues how they are a free people in bondage vnto no creature nor to any created thing they haue no seuerall distenting or variable religions either ceremonies 2. The Brownists who teach that euery Christian is to ioyn himselfe vnto that people among whome the Lords worship is free and not bound or withholden with any iurisdiction of this world 3. The Puritanes whereof some would haue all matters of ceremonies to be left in christian libertie vnto euery man Others would haue both temples to be left without seruice Sermons and Sacraments and Princes to be scared with the feare of vproares and sedition and all because they would be freed from the obedience vnto ceremonies not impious of themseluees imposed by the Church the Father of these men was Illyricus of whome Melancton writeth Of the latter kinde be 1. The Familie of Loue againe who vtterly dislike our Churches or Temples also our Liturgies formes of seruing our God and finally our designed times of meeting together for the worshippe of God Our Churches there blasphemously tearme Common houses and so we tearme Brothell houses or the stewes Our Lyturgies and manner of seruing of God they call Foolishnes of taken on seruices false and seducing Gods seruices of no man to be ordained nor to be obeied or vsed when they are established with these ioyne the Barrowists who doe write that to haue Leiturgies and formes of common praier is to haue another Gospell and another Testament Our Sabboths they contemne yea they condemne for they say There ought to be no Sabboth day Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seuenth day which the Lord himselfe had sanctified The church cannot take away this libertie of working sixe daies in the weeke These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our church is an error fundamentall They also be alike culpable who approouing some rites and ceremonies do yet tie the church or people of God to the obseruation of the ceremonies either Mosaicall as many haue donne and doe or of the Romish Church as doe the Papists and the halfe papists the Familie of Loue Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the clergie hath power to decree and appoint rites or ceremonies though of themselues good vnto the whole church of God dipersed ouer the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies shee will The proofe from Gods word As it is a cleere truth that the church may ordaine ceremonies so true is it also that the church hath no power to appoint what rites or ceremonies shee will For shee must decree none which be Either for their owe nature impious like the ordinances manners and Idols of our forefathers teachers of vanitie and of lies Or for vse superstitious like the brazen Serpent which king Ezekiah brake in peices Or for their weight ouer heauie and greiuous to be borne like the Iewish constitutions Or for their worthines in the eies of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall tires and traditions Or against the libertie of christians and to the entangling of them againe with the yoake of seruile bondage Or last of all any way contrary to the commandements word and will of God But the rites ceremonies and constitutions of the church they must make altogether and tend both to the nourishing and encrease of loue friedship and quietnes among christians and also to the retaining of Gods people in the holy seruice worship
and feare of God according to the rule of the Apostle afore mentioned let all things be done honestly by order All churches reformed consent hereunto Errors and Adversaries vnto this truth The premises beeing as they are most true most false then is it which the Papists doe publish viz. that The church hath power to change the Sacraments ordained euen by Christ himselfe Whatsoeuer the Apostles and Rulers of the Church command is to be kept and obeyed The authoritie of the of the Church is greater then of the Sacred Scripture 3. Proposition The Church hath authoritie to iudge and determine in controuersies of faith The proofe from Gods word Authoritie is giuen to the Church and to euery member of sound iudgement in the same to iudge in controuersies of faith and so in their places to embrance the truth and to auoid and improoue Antichristianitie and errors and this is not the priuate opinion of our Church but both the straight commandement of God himselfe particularly vnto all Teachers and hearers of Gods word and generally vnto the whole Church and also the iudgement of our godly brethren in forraigne countries The Errors and adversaries vnto this truth Vnsound therefore in iudgement are the Papists For first they maintaine That the Pope of Rome hath the power to iudge all men and matter but may be iudged of no man to decree without controlment against the epistles of S. Paul to dispense euen against the new Testament and to giue the sense and meaning of the holy Scripture to which sense or Interpration of his all and euery man without contradiction must yeeld and obey Next they publish hold that the power to iudge of religiō points of doctrine is either in Bishops onely as some of thē doe thinke or in their Clergie onely as other deeme and in the Church of Rome onely as all of them suppose 4. Proposition The Church hath power to interpret and expound the word of God The proofe from Gods word To interpret the word of God is a peculiar blessing giuen by God onely to the Church and companie of the faithfull though not to all and euery of them For No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him It is giuen to you to know the secrets of heauen saith our Sauiour vnto his disciples but to them it is not giuen The manifestation of the Spirit is giuen to euery man to profit withall For to one is giuen by the Spirit the word of wisedome c. and to another Prophecie If any thing be reuealed to another that sitteth by let the first hold his peace saith S. Paul vnto the Church at Corinth Yee haue an ointment from him that is holy and yee haue knowen all things c. yee neede not that any man teach you saith the Apostle Iohn Hereunto subscribe the Churches in Heluetia Wittemberg Boheme The errors and Adversaries vnto this truth Many sundry are the adversaries vnto this truth wherof Some thinke that to expound the word of God is so easie a matter as any Student endued with a good naturall wit by diligence and industrie of his owne may doe the same Some teach how to interpret the Scriptures is too hard a thing for any mortall man to attaine vnto so did Iohannes de Wessalia and doe many Anabaptists Some though they acknowledge that diuers haue the gift to open the sense of Gods word yet that some say they are not the knowen Preachers writers in the reformed and Christian assemblies whom the Familie of Loue in scorne doe tearme the scipture learned For saith the said Familie It is meere lies and vntruth c. whatsoeuer the Scripture learned through their knowledge out of the Scriptures institute preach and teach They preach the letre c. but not the wotd of liuing God but themselues onely haue that gift neither euery one of the Familie but the illuminate Elders For to them it is giuen to knowe the truth they are the Elders of the godly vnderstanding and of the manly wisedome the Primats or principalls in the Light Some doe suppose that to interpret the holy Scriptures is not so much a speciall gift of God vpon some chosen persons as an ordinary power annexed to the state and calling of Popes Bishops and Clergie men Others be so farre from giuing the people of God not being of the Clergie power to expound as they will not suffer them to read nor so much as to haue the Scriptures by them in a vulgar tongue except it be their owne most corrupt and barbarous translation which but of late yeares neither and that in part too is granted by the Papists but in place thereof they thrust vpon the Laitie their most idolatrous and blasphemous Fustinals Legendes Rosaries Horaries and Psalteries of our Lady as falsly they called her 5. Proposition The analogie of faith must be respected in their exposition of the Scripture The proofe from Gods word Forasmuch as no prophecie is of any priuate motion and whatsoeuer interpretation man giueth if it agree not to the analogie of faith which S. Paul gaue in commandement to be obserued is a priuate interpretation speciall heede is to be had that one place of Scripture be so expounded as it agree with another and al to the proportion of faith The Churches reformed approoue this assertiō by their subscriptions Errors Adversaries to this truth Of another iudgement are many For Some doe thinke the Scriptures may be expounded in what sense and to what purpose men list as the Pharisies the Seuerians and Papists among whome there be which from this opinion doe tearme the most holy word Scriptures of God most reprochfully A shipmans hoase a Leaden rule a Nose of waxe Some doe mislike all interpretations and written Commentaries vpon the Scriptures as vnnecessary and vaine such were Seruetus Valdesius Coranus with others of late yeares and are the Libertines Scwenkfeldians and Familie of Loue Some depend wholly vpon visions revelations as did the Enthusiasts Nicholaus Storch Thomas Monetarius the Anabaptists and our late English reformer Hacket Some dislike of the literall and preferre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the word of God as did the Originists and doe the Libertines and Familie of Loue hence teaching on the other that the spirituall vnderstanding is the worde of God and that to embrace the literall sense is to commit Idolatrie Some of euery place of Scripture will haue an exposition both Analogicall Allegoricall historicall and morall as the curious Thomists and Monckes Some are addicted to an interpretation which they cal
mysticall and propheticall as Brocardus Morelius and others Some are of minde that the Gospell or Euangelicall word cannot be committed to letters and wrighting saith Lindanus Some doe thinke as afore also hath bin shewen how that is the olde and onely true sense of the Scriptures which is made and giuen by the Church and Pope of Rome Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therwithal doth vary wherby that which in the Apostles time was a truth in these daies shall be a falsehood In which error was Cardinall Cusanus 6. Proposition The Church is the witnesse and keeper of Gods written word The proofe from Gods word Though the Church hath authority to heare and determine in controversies of faith yet hath the Church power neither to iudge the word of God nor to iudge otherwise then Gods word doth iudge For it is saide to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offenses contrarie to the Doctrine which you haue learned and auoid them Here him To him giue all the Prophets witnesse Search the Scriptures whosoeuer trangresseth and abideth not in the the doctrine of Christ hath not God yee are c. built vpon the foundation of the Apostles and Prophets And of the holy Scriptures Thy word is the the truth They haue Moses and the Prophets let them heare them saith our S. Christ. Wee haue also a sure word of the Prophets saith Saint Peter And S. Paul The whole Scripture is profitable to teach c. If any man teach otherwise and consenteth not to the wholsome wordes of our L. Iesus Christ he is puft vp and knoweth nothing c And so with vs doe other Churches conceiue both of the Scriptures and Church yet all of vs do grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath bin the doctrine of God his people from time to time and as a trustie Recorder is to keepe make knowne what the word of God which it hath receiued is which truly hath bin perfomed afore the word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iewes in Christ his life time in the primitiue Church From the Apostles time by the godly Christians thoroughout the world Errors adversaries vnto this truth Be it farre therefore from vs to thinke which the Papists do not stick to write and say namely that The Church is to iudge the Scriptures and not the Scriptures the Church The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan The Scripture because in their opinion it is vnperfect cannot obscure may not ambiguous ought not be the iudge So Lindan Latomus Petrus a Soto Pighius Coster c. He is an heretike that cleaueth to the Scriptures So said Iacobus Hocstratus Againe the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethickes of Aristostle as the commandements of god the Odes of Pindar as the Psalmes of Dauid the workes and bookes of men as the writings of God which the Councell of Trent doth or before and aboue the scripture prefer vnwritten Traditions Hence Petrus a Soto Tradition saith hee is both more auncient and more effectuall the◠the holy Scripture and Lindan The scriptures would be of no validitie neither had continued till this day but for traditions 7. Proposition The Church may not enforce any thing to be beleeued as necessary vnto saluation that is either contrarie or besides the word of God The proofe from the word of God Yee shall put nothing vnto the word which I command you neither shall yee take ought there from Put nothing vnto his words least hee reprooue thee and thou be found a liar Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thing thereto If any man shall adde vnto these things God shall ad vnto him the plauges that are written in this booke And if any man shal diminish of the words of the booke of this prophecy god shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke And so witnesse with vs the Churches reformed Whatsoeuer also is grounded vpon Gods written word though not by our common and vulgar tearmes to be redde therein wee doe reuerendly embrace which maketh vs for doctrine to embrace the Consubstantiality of our Sauiour with the Father and the holy Ghost which the Arrians would not a Trinitie of persons in the Godhead which the Sabellians would neuer doe the iustification by faith Onely which the Papists will not the baptisme of Infants and young children which the Anabaptists dare not and for discipline not to refuse of Church officers the names Archbishops Patriarches Primates Metropolitanes Suffragans Parsons Vicars c. of ecclesiasticall censures the tearmes Suspension Excommunication of Ceremonies none at all which tend either vnto order comelines or edification But from the heart wee abhor in matters both of doctrine and disciple whatsoeuer either agreeth not with the canon of the Scripture or is not grounded thereupon The Errors and adversaries vnto this truth Hence detest wee both all the old heretikes and their fancies with the newe prophets of Basilides the Manifestation of Marciō the mysteries of the Manichies the Iobolia of the Sathiās the Symbonia of the Archōtikes the Cabala of the Iewes the Alcaron of the Turkes and also all newe heretikes and Schismatikes with all their cursed opinions as first the Anabaptists and namely the Libertines the Dauigeorgians and Familie of Loue and all the codeified Elders thereof as Henry Nicholas Eliad Fidelitas Christopher Vitell Theophilus the Exile and the rest Next the Papists whereof Some haue commanded that all the Popes decrees should be taken as confirmed by the mouth of God himselfe so did Pope Agatho the first Some write as Busgradus that if the Pope beleeue there is no life to come as some Popes haue done wee must beleeue it as an article of our faith Some say if the Pope carrie innumerable soules with him vnto hell yet he may not be iudged so did Pope Boniface the 8. Some as Bellarmine conclude that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the vniuersall regiment of the Church Others as the Iesuites perswade their Catholikes
that the king of Spain and their Catholike faith are so linked together as it is become a point of necessitie in the Catholike faith to put all Europe into the handes of the said King otherwise the Catholike religion will be vtterly extingvished and perish Others of them haue published a new Gospell called Euangelium aeternum Spiritus sancti which they say doth so farre excell the Gospell of Christ as the Cernell surpasseth the shell the Sunne the Moone light darkenes The author whereof was one Cyrellus a Carmelite And lastly the Puritanes and all the speculations of Brown Barrow Greene Penrie Marprelate T.C.E.G.R.H. A.C. I.B. with the newe Sabbatarians and their fancies 21. Article Of the authoritie of generall Councells Generall Councells 1 may not be gathered together without the commandement and will of Princes And 2 when they be gathered together forasmunch as they be an assemblie of men whereof all be not gouerned with the Spirit and word of God they may erre and 3 sometimes haue erred euen in things pertaining vnto God wherfore 4 things ordained by them as necessarie vnto saluation haue neither strength nor authority vnlesse it may be declared that they be taken out of holy Scriptures The propositions 1. Generall Councells may not be gathered together but by the commandement and will of Princes 2. Generall Councells may erre 3. Generall Councells haue erred euen in things pertaining vnto God 4. The things ordained by generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word 1. Proposition Generall Councells may not be gathered together but by the commandement and will of Princes The proofe from Gods word GReat is the power and authoritie of Kings and Princes by the word of God For as the defense of Religion is committed vnto them so must they see that all men doe their duties That these things the better may be performed they are as iust occasion is offered not as men vnder the power of others to Simon but as Supreame gouernours within their own terretories and dominions to command all sorts of men to meete together and that either to the implanting of the truth where it is not or to the suppressing of sinne errors idolatrie and superstition where or in whomsoeuer it doth arise or is rooted Such Councells were holden both in the time of the Moisaicall gouernement by the commandement of the most godly Kings Dauid Salomon Asa Ezekiah and Iosiah and since the Gospell hath bin receiued into kingdomes and Commonweales by Christian Princes kings and Emperours who gathered Councells both Generall as the Nicene was by Constantine the great the Councell of Constantinople by Theodosius the elder the Counsell of Ephesus by Theodosius the younger the councell of Calcedon by Marcian Nationall and Prouinciall so the Counsell at Frankford Rhemes Taron Arelot and Moguntia by the will and commandement of Charles the great at Matison by Gunthranus at Paris and Orleance by the direction and appointment of Childebert were kept and holden And neuer yet hath there bin a councell either Generall or nationall or whatsoeuer I only except the councells held by the Apostles and Apostolicall men in a troublesome state and time of the Church there beeing then no Christian Princes Emperours to countenance the truth either begun or ended to the glorie of God but it hath bin I say not called onely but confirmed also by some godly Emperour King or Queene This in effect is granted by all reformed Churches The Errors and adversaries vnto this truth This assertion hath bin oppugned and that diuersly both by the Papists and Puritanes For the Papists they say Emperours and kings be the Pope his Summoners but of themselues are no absolute and powerfull commanders and callers of Councels There ought no councel to be kept without the determinate consent of the Bishop of Rome No councell euer yet had firme and lawful authority which was not confirmed by the Bishop of Rome The Popes of Rome and not Christian Princes haue the authoritie and power of making lawes ecclesiasticall and of calling Councells And the Puritanes do thinke that priuate persons without the leaue or priuitie of Princes may summon assemblies about Church causes at their pleasures and consult about the publike affaires of the Church Of this minde was Beza and be the disciplinarians both of South and North Brittaine Others aduersaries to both Puritanes and Papists are of minde that were the Pope a good man as he is nothing lesse he might and hee being wicked other good Bishops though subiect vnto Kings and Emperours may summon Counsells at their discretions An error of Seluererus The Muscouites haue a fancie that since the seuenth generall Counsell that was neither Prince nor Pope nor any other men els haue power to call a generall counsell 2. Proposition Generall coucells may erre The proofe from Gods word Generall Councells consisting first of men who may erre nothing more easily for all the imaginations of mans heart are onely euill continually euen from his youth but God onely is true and all men are yea and euery man is a Liar Next of men differing in yeares riches learning iudgement calling and authoritie whereby distractions of opinions often doe arise Thirdly of many mē wherof the wicked be for nūber commonly the maior part and the better in outward countenance of the world Lastly of men not al nor alwaies either gouerned with Gods holy Spirit and word or gathered together in the Name of Christ none of sounde iudgement in Religion do doubt but they may erre If Paphmitius had bin absent at Nice that Councell had erred If Hierome had bine away at Calcedon that Councell had erred At any time if some be beleeued be the Pope of Rome not present at such meetings either per se or per Legatum by himselfe or his Legate no Councell but must erre Therefore Councells may erre That which one Counsell doth establish another will disanull They will not wee must thinke reuoke that which is well decreed Therefore councells may erre The adversaries vnto this truth Therefore erre doe the papists which say that the holy Spirit is the director of all Councells and That councells cannot erre 3. Proposition Generall Councells haue erred euen in things pertaining vnto God The proofe from Gods word Councells both generall and particular haue erred and that in matters of Faith For in the holy Scriptures wee finde that it was ordained If any man did confesse that Iesus was the Christ hee should be excommunicate which could not be but by a Councell A councell was gathered to suppresse Christ and his doctrine A councell consulted how they might take Iesus by subtilty and kill him A councell sought for false witnesse to put him to death By a counsell
which of modestie I will not mention but doe ouer passe 5. Proposition Invocation of Saints is a fonde thing not warranted by the holy Scriptures nor consonant but contrarie vnto the same The proofe from Gods word The Christian exercise of Prayer is a dutie which may not be either securely omitted or vainly abused And though many things in prayer be necessarily to be obserued yet a speciall point is it that in our supplications and prayers we doe call onely vpon God For so to doe we are both commanded euen by God himselfe and thereunto also allured by manifold as well promises of large blessings as by the examples of godly men in all ages Patriarkes Abraham Isaac Iaakob Prophets as Daniel Elias Ieremie Centurions Publicans Apostles as Paul Peter c. yea of all the Elect of God in this world On the other side to pray vnto any creature that is out of this world besides Iesus Christ there is in the Scripture neither Law to command nor promise of blessing nor any example of godly men or women to prouoke Finally as all Gods people in the purer and former times haue so in these daies the Protestant Churches vtterly condemne the inuocating of or praying vnto creatures whatsoeuer The Adversaries vnto this truth Therefore the Romish doctrine that Saints are to be praied vnto and their daily praying as occasion serueth vnto S Agatha that haue sore breasts vnto S. Benedict that either be or feare to be poisoned vnto S. Clare for them that haue sore eies S. Damian that be sicke for health S. Erasmus for helpe in the intrals S. Feriol for Geese S. Giles for women that would haue children S Hubberts for dogges S. Iob for them which haue the poxe S. Katherine for knowledge S. Loys for horses S. Margaret for women in trauaile S. Nicholas for little children S. Otilia for the headach S. Petronil for the Ague S. Quintin for the cough S. Ruffin for lunacie or madnes S. Sebastian for the plague S. Thomas Becker for sinners S. Valentine for the falling sicknes S. Winefield for virginitie S. ✚ or Crosse for all things it is vaine not warrantable by Gods word but altogether repugnant to the holy scriptures The vanitie and idolatrie of the Popish Invocation further demonstrated from that booke of theirs entituled Horae beatissimae virginis c. Oremus Maiestatem tuam Domine suppliciter exoramus vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator rector ita apudâ—â— sit pro nobis perpotuus intercestor per Dominum nostrum Iesum Christum Oremus Deus pro cuius Ecclesia gloriosus martyr Rontifex Thomas gladiis impiorum occubuit praesta quae sumus 〈◊〉 omnes quiaius implâ—rant auxilium prae petitionis eius salutarèm cause quantur effectum per Dominum nostrum Versus Ora pro nobis beata Katherina Resp. Vt digni efficiamur promissionibus Christi Versus Ora pro nobis beate Martyr Sebastiana Resp. Vt mereamur pestem epidimiae illaesi transire promissionem Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum vt tollat omne noxium Ne proreatu criminum morbo vexemur dentium Let vs pray O Lord we humbly beseech thy Maiestie that as thy blessed Apostle Andreas was a preacher and ruler of thy Church so he may be a perpetuall intercessor for vs through Iesus Christ our Lord. Let vs pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the vngodly graunt we beseech thee that such as call vnto him for helpe may obtaine a good effect of his godly praier through our Lord. The vers O blessed Katharine pray for vs. Thans That wee may be made worthy of the promises of Christ. The vers O blessed Martyr Sebastian pray for vs. The Ans. That wee deserue to escape the plague without hurt and obtaine the promises of Christ. Christ his noble virgin Apollonia pray vnto the Lord to remoue whatsoeur is hurtfull least for the guiltines of our sinns wee be vexed with the tooth ach Whosoeuer saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not die of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem reuocasti presta supplicibus tuis qui pro simili peste reuocanda sub tua confidunt fiducia ipsius gloriesi Confessoris tui prâ—camine ab ipsa peste epidiâ—â—ae ab omni perturbatione liberemur per Christum Dominum nostrum Oratio ad tres Reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctam Trinitatem rogo vos per regem regum quem vagienteâ—â— in cunis viderâ— meruistis compatiamini tribulationum mearum hodiè intercedatis pro me ad dominum cuius desiderio exules factiestis Crux Christi protege me Crux Christi salua me Crux Christi defende me ab omni malo Let vs pray O almightie and euerlasting God who by the prayers and merits of thy most blessed Confessour Roche didest reuoke a certaine generall plague grant vnto thy suppliants who for the reuocatioÌ„ of the like plague doe trust in thy faithfullnes by the prayer of that thy glorious Confessour wee may be deliuered from the plague and from all aduersity through Christ our Lord. A prayer vnto the 3. kings O King Iaspar king Melchior king Balthasar I beseech you by euery of yournames I beseech you by the holy Trinitie I beseech you by the king of kings whom yee deserued to see euen in his swadling cloathes that you would take pittie on my troubles this day and make intercession for mee vnto the Lord for whose desire yee made your selues exiles O Christs crosse protect me ô Christs crosse saue me ô Christs crosse defend mee from all euill 23. Article Of ministring in the Congregation 1 It is not lawfull for any man to take vpon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before he be lawfully called and sent to execute the same 4 And those wee ought to iudge lawfully called and sent which be 5 chosen and called to this worke 6 by men who haue publike authoritie giuen vnto them in the congregation to call and send ministers into the Lords vineyard The propositions 1. None publikely may preach but such as thereunto are authorized 2. They must not be silent who by office are bound to preach 3. The Sacraments may not be administred in the Congregation but by a lawfull Minister 4. There is a lawfull Ministery in the Church 5. They are lawfull Ministers which be ordained by men lawfully appointed to the calling and sending forth of Ministers 6. Before
necessitie the minister of Baptisme is euery man both male and female A woman be shee yong or old sacred or wicked Euery male that hath his wits and is neither dumbe nor so drunken that he can vtter the the words as wel PagaÌ„ Infidel heretik the bad as the good the schismatik as the Catholike may baptize And yet vsually in the ciuill warres both in France and in Netherland the Papists did rebaptize such children as of the Protestant not lai-meÌ„ but ministers had afore bin baptized This priuate Baptisme by priuate persons was also taught long since both by the Marcionites and Pepuzians 4. Proposition There is a lawfull ministerie in the Church The proofe from Gods word God for the gathering or erecting to himselfe a Church out of mankinde and for the well gouerning of the same from time to time hath vsed yea and also doth and to the end of the world will vse the ministery of men lawfully called thereunto by men A truth most euident in the holy Scripture Iesus said vnto his Apostles Goe and teach all Nations baptizing them c. and loe I am with you alway vnto the ende of the world Christ gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the saints for the worke of the ministerie and for the edification of the body of Christ till we all meet together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man A truth also approued by the Churches Adversaries vnto this truth Oppugners of this truth are First the Anabaptisticall Swermers who both tearme all Ecclesiasticall men The Diuells ministers and also as very wicked doe vtterly condemne the outward ministerie of the word Sacraments And next the Brownists who divulge that in these daies No ministers haue the calling sending or authoritie pertaining to a minister and that It will hardly be founde in all the world that any minister is or shall be lawfully called such also be the Barrowists which say there is no ministerie of the Gospell in all Europe 5. Proposition They are lawfull Ministers which be ordained by Men lawfully appointed for the calling and sending forth of Ministers The proofe from Gods word S. Paul in the beginning of his epistle vnto the Galathians giueth vs to obserue the diuers sendeth-forth of men into the holy ministery whereof Some are sent immediately froÌ„ God himselfe So sent was by God the Father both Iesus Christ and Iohn Baptist by God the Sonne in his state mortall the twelue Apostles in his state immortall and glorious S. Paul This calling is speciall and extraordinarie and the men so called were adorned with the gift of miracles coÌ„monly as were Iesus Christ and his Apostles but not alwaies for Iohn Baptist wrought none And they were also enioyned for the most part as the Apostles to preach throughout the world howbeit our Sauiour was limited Some againe were sent of men as they be who are sent of men not authorized thereunto by the word of God and that to the disturbance of the peace of the Church such in the Apostles time were the false Apostles in our daies be the Anabaptists Familie Elders and law despising Brownists And some lastly are by men sent so in the primitiue Church by the Apostles were Pastors and Elders ordained who by the same authoritie ordained other Pastors and teachers Whence it is that the Church as it hath bin so it shall till the end of the world be prouided for They who are thus called haue power neither to worke miracles as the Apostles had nor to preach and minister the Sacraments where they will as the Apostles might but they are tied euery man to his charge which they must faithfully attend vpon except vrgent occasion doe enforce the contrary The calling of these men is tearmed a generall calling and it is the ordinarie and in these daies the lawfull calling allowed by the word of God So testifie with vs the true Churches else where in the world Adversaries vnto this truth This truth hath many waies bin resisted For there â—e which thinke how in these daies there is no calling but the extraordinarie or immediate calling from God not by men as the Anabaptists Familists and Brownists of whome afore The Papists albeit they allow the assertion yet take they all ministers to be wolues Hirelings Laie men and Intruders who are not sacrificing Priests annointed by some Antichristian Bishop of the Romish synagogue Either all or the most part of the ministers of England saith Howlet be meere Lay men and no Priests and consequently haue noe authoritie in these things It is euideÌ„t c. because they are not ordained by such a Bishop and Preist as the Catholike Church hath put in authoritie 6. Proposition Before Ministers are to be ordained they are to be chosen and called The proofe from Gods word Though it be in the power of them which haue authority in the Church to appoint Ministers for Gods people yet may they admit neither whome they will nor as they will themselues But they are both deliberately to chuse and orderly to call such as they haue chosen This made the Apostles and Elders in the primitiue Church straightly to charge that suddenly hands should be laid on no man To make a speciall choise of twaine whereof one was to be elected into the place of Iudas By election to ordaine Elders in euery church and by praier and fasting to commend them to the Lord and by laying on of hands to consecrate them To describe who who were to be chosen and called For they are to be Men not Boies nor women Men of good behauiour not incontinent not giuen to wine not strikers not couetous not proud not froward nor irefull nor giuers of offense finally men of speciall gifts apt to teach able to exhort wise to diuide the word of God aright bold to reprooue willing to take paines watchfull to ouersee patient to suffer and constant to endure all manner of afflictions And this doe the Churches Protestant by their Confessions approoue The Errors and adversaries vnto this truth In error they remaine who are of opinion that The due election and calling of Ministers according to the word of God is of no such necessitie to the making of Ministers an erroneous fancie of the Anabaptists and Familie of Loue. That women may be Deacons Elders and Bishops the former the Acephalians the latter the Pepuzians did maintaine A speciall care is not to be had both of the life and the learning of men or that wicked men of euill life ignorant men without learning Asses of no giftes loiterers which doe no good or fauourers of superstition and idolatry which do great hurt
necessarie in communicants contrary to the Scripture Wee are to adore Christ as alwaies present contrary to the Scripture where we are taught to remember him absent The fauour of God by mony may be purchased from a priest contrary to the Scripture All which their fables and deceipts doe tend to the utter abolishing of true relion Therefore iustly haue wee and our godly brethren abandoned the masse Accursed then stand those Papists before God which take the Masse to be the Sacrifice of Christ his body and Blood and the onely soueraigne worship due to God in his Church 32. Article Of the Marriage of Preists Bishops priests and Deacons 1 are not commanded by Gods law either to vowe the estate of single life or to abstaine from marriage Therefore it is lawfull also for them 2 as for all other Christian men to marry at their owne discretion as they shall iudge the same to serue better to godlinesse The Propositions 1. By the word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marrie at their owne discretion 2. It is lawfull by the word of God for all Christian men and women to marrie at their owne discretion in the feare of God 1. Proposition By the word of God it is lawfull for Bishops and all other ecclesiasticall ministers to marrie at their owne discretion The proofe from Gods word NEither the single nor the wedded life is enioined any man much lesse any calling of men by the word of God And that ecclesiasticall ministers in particular may marry it is euident both from the old and the newe Testament From the old Testament both by the Commandements giuen vnto the Priests for the choise of their wiues and by the examples also of the religious Priests as Aaron Eli Zacharias c. Prophets which were all married as it is thought except Ieremie From the newe Testament by the words of S. Paul who saith A Bishop must be the husband of one wife one that hath childreÌ„ vnder obedieÌ„ce An Elder must be vnreproueable the husband of one wife hauing faithfull children Deacons must be the husbands of one wife and haue wiues that be honest not euill speakers c. and by the example of Peter Paul yea of the Apostles who were all married men Iohn the Euangelist onely except as some thinke All sincere Churches and professors subscribe hereunto Adversaries vnto this truth And none of Gods churches or people be of the mind Either of the vigilantians that all and euerie one of the Clerge is necessarily to marrie or not to be admitted for a Minister Or of the Iouinians whose Elect or Preists might not marrie Or of the Papists who teach that From the Apostles time it was neuer lawfull for Priests to marrie The three orders of Deacons Subdeacons and Preists are bound not to marrie After Orders to marrie it is not lawfull it is to turne back vnto Satan and Apostacie None may be a priest though hee will vowe a single life if he haue bin a married man For a priest to play the whore-maister it is lesse offence then to take a wife This was the speech of Cardinall Campeius And most infamous is the Romish Clergie for their vnclean and vncontinent Hence written is it Of Pope Paul the 2. Anxia testiculos Pauli ne Roma requiras Filia huic nata est haec docet esse mâ—rem Of Pope Innocent the 8 Bis quattuor Nocens genuit puellulos Totidem sed et Nocens genuit puellulas O' Roma possis hunc meritó dicere Patrem Of Pope Alex. the 6 Non spado Alexander fuerat Lucretia nempe Illius coniux nata nurusque fuit Of the Priests Multi vos sanctos multi vos dicere Patres Gaudent et vobis nomina tanta placent Ast ego vos sanctos non possum dicere Patres Possum cùm natos vos genuisse sciam Of the Iesuites With women yee lie not but with Males rather Speake Iesuit how canst thou be a Father c. 2. Proposition It is lawfull by the word of God for all Christian men and women to marrie at their owne discretion in the feare of God The proofe from Gods word The Spirite of God saith vnto men and women in all ages Bring foorth fruite and multiplie and fill the earth Marriage is honorable among all men and the bed vndefiled To auoide fornication let euery man haue his wife and euery woman haue her husband If they cannot abstaine let them marrie Notwithstanding in saying that Christians may marrie at their discretion the meaning is not that any may marry if they thinke good either within the degrees of kinred and affinitie prohibited by wholesome lawes or without the consent of parents or of others in the roome of parents if they be vnder tuition or to other ends then God hath praefixed So testifie with vs the reformed Churches Errors Adversaries to this truth Greatly hath this truth bin crossed and contradicted For Some leaue it not to men and womens discretions but compell them whether they will or no to marrie so did the Ossenes Some vtterly doe condemne marriage as did the Gnostikes the Hieracites the Priscillianistes the Montanistes the Saturnians the Aerians the Apostolikes Some allowe of the wedded life yet not in all sorts of persons For The Papistes forbid all Clergie men to marrie as also all Godfathers Godmothers and whosoeuer be of spirituall kinred Some will haue none to marrie but Virgins and single persons as the Henricians Some condemne all alteration of marriage or twice marrying the husband or wife being dead such haeretickes were the Catharans c. Some would haue women though married to be all common as the Nicolaitans and Daui-georgians Some will nor marrie according to Gods ordinance but thinke that one man at one and the same time may haue manie wiues In which were the Hermogenians and are the Ohinites 33. Article Of excommunicate persons howe they are to be auoyded That person 1 which by open denunciation of the Church is rightly cut off from the vnitie of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an Heathen and Publican 2 vntill he bee openly reconciled by penance and receiued into the Church by a Iudge that hath authoritie thereto The propositions 1. The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican 2. An excommunicate person trulie repenting is to be receaued into the Church againe 1. Proposition The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican The proofe from Gods word THe most seuere and vttermost punishment that the
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 iurisdictioÌ„ 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 Inâ—â—ritus mundi est á muliere regi againe speaking vnto women AbuÌ„de 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
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
are to be admitted into the ministery They are causes which indeede are none to debarre men from the ecclesiasticall function as if men haue bin twice married an error of the Russeis be married haue had certaine wiues haue not receiued the Sacrament of Confirmation haue bin baptized of Heretikes these may not be Priests say the Papists or if either they haue not bin trained vp in the Familie or be not Elders in the said Familie of Loue 24. Article Of speaking in the Congregation in such a tongue as the people vnderstand not It is a thing plainely repugnant to the word of God and the custome of the primitiue Church to haue publike prayer in the Church or to minister the Sacraments in a tongue not vnderstood of the people The proposition Publike praier and the Sacraments must be ministred in a tongue vnderstood of the common people The proofe from Gods word THis assertion needeth small proofe For who so is perswaded as all true Christians of vnderstanding are that what is done publikely in the Church by a strange language not vnderstood of the people profiteth not the Congregation edifieth not the weake instructeth not the ignorant inflameth not the zeale offendeth the hearers abuseth the people dipleaseth God bringeth religion into contempt easily will thinke that where the praiers be said or the Sacraments administred in a tongue not vnderstood of the vulgar sort neither is the word of God regarded nor the custome of the purer primitiue Church obserued This article no church doth doubt of and very many by their extant Confessions doe allow Aduersaries vnto this truth But their is nothing either so true or apparent which hath by all men at any time bin acknowledged So contrary to this truth In old time the Ossens made their praiers vnto God alwaies in a strange language which they learned of Elxeus their founder and the Marcosians at the ministration of Baptisme vsed certaine Hebrew words not to edifie but to terrifie and astonish the mindes of the weake and ignorant people In these daies the Turkes performe all their superstitions in the Arabian language thinking it not onely vnmeete but also an vnlawfull thing for the common sort of persons to vnderstand their Mahometane mysteries The Iacobite preists doe vse a tongue at their church ministrations and meetings which the vulgar people cannot comprehend The diuine Lyturgie among the Russians is compounded partly of the Greeke and partly of the Sclavonian language The Papists will haue all diuine Seruice Praiers and Sacraments and that throughout the world ministred onely in the Latine tongue which but fewe men of the common people doe vnderstand some of them holding that It is not necessary that wee vnderstand our praiers and that praiers not vnderstood of the people are acceptable to God and all of them maintaining that hee is accursed whosoeuer doth affirme how the Masse ought to be celebrate onely in a vulgar tongue 25. Article Of the Sacraments Sacraments ordained of Christ 1 be not onely badges or tokens of Christian mens profession but rather they be 2 certaine sure witnesses and effectuall signes of grace and Gods good will toward vs by which he doth worke inuisibly in vs 3 and not onely quicken but also strengthen and confirme our faith in him 4 There be two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord. Those fiue commonly called Sacraments that is to say 5 Confirmation 6 Penance 7 Orders 8 Matrimony and 9 extreame vnction are not to be compted for Sacraments of the Gospell beeing such as haue growen partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet haue not like nature of Sacraments with Baptisme and the Lords Supper for that they haue not any visible signe or ceremonie ordained of God 10 The Sacraments were not ordained of Christ to be gazed vpon or to be carried about but that wee should duely vse them 11 And in such onely as worthily receiue the same they haue a wholesome effect or operation but they that receiue them vnworthyly purchase to themselues damnation as Saint Paul saith The propositions 1. The Sacraments ordained of Christ be badges or tokens of our profession which be Christians 2. The Sacraments be certaine sure witnesses and effectuall signes of grace and God his good will toward vs. 3. By the Sacraments God doth quicken strengthen and confirme our faith in him 4. Christ hath ordained but two Sacraments in his holy Gospell 5. Confirmation is no Sacrament 6. Penance is no Sacrament 7. Orders is no Sacrament 8. Matrimonie is no Sacrament 9. Extreame vnction is no Sacrament 10. The Sacraments are not to be abused but rightly to be vsed of vs all 11. All which receiue the Sacrament receiue not therewithall the things signified by the Sacraments 1. Proposition The Sacraments ordained of Christ be 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 Christianitie Of Christians For by them are visibly discerned the faithfull from Pagans and Christians Iewes Turkes and all prophane Atheists Of Christianitie For as Circumcision in the old Lawe 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 so Baptisme telleth vs that being once dead vnto sinne wee are to liue vnto righteousnes that all wee which haue bin baptized vnto Iesus Christ haue bin baptized into his death c. and must walke in newnesse of life c. for wee haue put on Christ by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwaies be fresh in memorie and that it should be celebrated not with old Leauen neither in the Leauen of maliciousnes but with the vnleauened bread of synceritie and truth so the participation of one Loafe and of one Cuppe in the Lord his Supper doth commend vnto our consideration a sweete concord a brotherly vnanimitie and a constant continuance in the true worship of God without fauouring of Idolatrie in ay respect This doe the godly in al their Churches and throughout the word both teach and testifie The Adversaries vnto 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 Foreheades c. to be knowen for Christians which contemne the Sacraments as of none account Soe doe the Anabaptists Ther be saith D. Sarania which hold how the Sacraments were to be administred onely at the first plāting of the Church by the