that anie man is to be blamed Aug. â—…ib 16. de civit Dei c. 37. 3. Confession of Partie TO prescrybe anie choyse of meat sayth Cardinall Cajetan forbidding another it disagreeth altogether from the whole doctrine of the Gospell Cajet comment p. 252. As hee is cited by Eckius in indice errorum Cajetani CHAP. VII OF THE MARRIAGE of the Clergie That the same is lawfull 1. Authoritie of Scripture HEb 13.4 Marriage is honourable in all Therefore in the clergie 1. Cor. 7.2 To avoyde Fornication leâ—… everie man haue his owne Wyfe and let everie woman haue her owne Husband If everie man then bee permitted to haue the remedie of Marriage then Clergie-men are not debarred Verse 9. But if they to wit the vnmarried cannot containe let them marrie for it is better to marrie than burne But the Romane Doctors will say That it is better to burne in lust yea to commit adultery for the quenching there-of than that a Clergie-man marrie Bellarm. lib. de monachis c. 34. § est autem and their canon law causa 27. q. 1. c. 21. sayeth even the lyke 1. Timoth. 3.2 A Bishop then must bee blamelesse the husband of one wife But the Pope will crosse Paul and say That hee must bee the husband of no wife So well doeth Trueth and Errour agree 1. Cor. 9.5 Haue wee not power to leade about a Sister a Wyfe as well as other Apostles and as the brethren of the Lord and Cephas Remarke then That the verie Apostles and Peter were married men and forsooke not their wiues companie even in the time of their Apostleship 1. Tim. 4.1.3 And the Spirit speaketh manifestlie that in the latter tymes some shall depart from the fayth giving heed to seducing spirits and doctrines of devils c. forbidding to marrie Note then That forbidding anie sort of persons or calling to marrie is a cleare note of an Apostaticke Church seduced by errour and venting the doctrine of Satan 2. Witnessing of Antiquitie NOw the Apostle admitteth that he shall bee the husband of one wyfe sayeth Clemens whether hee bee Presbyter or Deacon or laicke vsing marriage without reproofe Clemens Alex. lib. 3. stroÌ„ And hee preasseth to stop the mouthes of Hereticks sayeth Chrysostome that condemneth marriage showing that it is so voyde of anie fault yea it is so precious that a man may there-with be advanced to the holy order of a Bishop Chrys in 1. ad Tit. hom 2. 3. Confession of Partie BY the decreet of the Councell of Gangra sayth Alphonsus it is most clearlie evident that by the Law of God single lyfe is no-wise needfull to the receiving of holie orders nor yet is marriage sayth hee prejudiciall to Priesthood Alphon. de castro verbo sacerdotium CHAP. VIII OF SINNE §. I. That Concupiscence which remaineth in the regenerate is Sinne properlie against that decreet of Trent sess 5. 1. Authoritie of Scripture ROm 7.7 Nay I had not knowne sinne but by the Law for I had not knowne concupiscence except the Law had sayde Thou shalt not covet Verse 23. But I see another law in my members warring against the law of my mynd c. Note then That Concupiscence is sinne properlie because it is forbidden by the Law And secondlie because it rebelleth against the Law and therefore the Apostle calleth concupiscence sinne properlie when hee expresselie sayeth Verse 17. Now then it is no more I that doe it but sinne that dwelleth in mee Againe 1. Iohn 1.8 If we say that wee haue no sinne wee deceiue our selues and the trueth is not in vs. But remarke that if concupiscence were not sinne in the godlie they might at some tyme say having their actuall sinnes purged That there were not sinne anie more in them 2. Witnessing of Antiquitie COncupiscence of the flesh sayeth Augustine against which the good spirit desyreth is sinne because it rebelleth against the dominion of the mynde Aug. contra Iulian. Pelag. lib. 5. c. 5. 3. Confession of Partie COncupiscence is formallie sin sayth Cajetan in so farre as it is a part of originall sinne Cajet in Rom. 7. §. 2. That all Sinne is mortall by nature and none are veniall but onlie by Grace to those that are penitent 1. Authoritie of Scripture ROm. 6.20 For the vvages of sinne is death Note heere That there is not an exception of anie sort of sinne from deserving death therefore all sinne is pronounced mortall 1. Iohn 3.4 Who-so-ever committeth sinne transgresseth the Law for sinne is the transgression of the Law Gal. 3.10 But cursed is everie one that continueth not in all things vvhich are vvritten in the booke of the Law to doe them Note therefore That wee see if it deserue once to bee called sinne properlie it deserveth also the curse of the Law which is death eternall and consequentlie is mortall 1. Ioh. 1.7 And the Blood of Iesus Christ His Sonne cleanseth vs from all Sinne. Remarke then If all sinne requireth Christs Blood shed and death to purge it then all sinne deserveth death and therefore is mortall Mat. 12.36 But I say to you That everie ydle vvord that men shall speake they shall giue account there-of at the day of judgement Note then That at the day of judgement those sinnes which Papists call Veniall will prooue then Mortall because they will bee punished with eternall death seeing no temporall or lighter punishment is to bee then inflicted or there-after sustained 2. Witnessing of Antiquiâ—ie THose which wee thinke to be small sinnes sayeth Ierome exclude vs from the Kingdome of God Hieron in 5. c. ad Galat. 3. Confession of Partie SInnes which are called Veniall sayth Vega de justif lib. 14. c. 13. § decet they are properlie and simplie sinnes therefore wee see that they are aeque peccata altho not aequaliter peccata and consequentlie mortall So also sayth Cajetan on Matth. 5.19 By the least are vnderstood sayeth hee even those whose transgression is mortall Cajet comment p. 294. as he is cited by Eckius in indice errorum Cajetani CHAP. IX OF PREDESTINATION That wee were not predestinated vnto lyfe for our fore-seene good workeâ— as the cause but vnto good workes as the fruits and that of meere grace 1. Authoritie of Scripture EPhes 2.8 For by Grace ye are saved through Faith that not of your selues it is the gift of God Not of vvorks lest anie man should boast for vvee are his vvorkmanship created in Christ Iesus vnto good vvorks which God hath before ordained that vvee should vvalke in them Note then That good works as Bernard sayeth are the way where-in wee must walke to the kingdome but not the cause why either in election or glorificatâ—on it is bestowed vpon vs. Eph. 1.4 According as hee hath chosen vs in Him before the foundation of the World that vvee should bee holie and vvithout blame before Him in loue Having predestinated vs vnto the adoption of children by Iesus Christ to Himselfe according to the good pleasure of
sayde Act. 17.2 And Paul as his manner was went in vnto them and three Sabbath dâ—yes reasoned with them out oâ—… the Scriptures No word of Tradition See Apollo's lyke practise Act. 18.28 just conforme heereto In lyke manner for believing Act. 24.14 This I confesse sayeth Paul that after the way which they call Heresie so worship I the GOD of my Fathers believing all thinges which are written in the Law and Prophets No word then of vnwritten Traditions which he made a ground of his Fayth So Act. 17.11 The Bereans searched the Scriptures daylie whether these things were so to wit as Paul taught therefore manie believed Note then That it was not for anie warrand of traditions that they believed but vpon warrand of Scripture onlie that they grounded their fayth 2. Witnessing of Antiquiâ—ie THe holie and divine inspired Scriptures are all sufficient sayeth Athanasius for the full instruction of trueth Athan. lib. contra Gentes Whence also sayeth Tertullian Take from Heretickes wherein they agree with Heathens that by Scripture onelie they may debate their questions and they cannot stand Tertull lib. de resurr carn cap. 3. 3. Confession of Partie ALL Doctrines of Fayth and Manners sayeth Bellarmine which is simplie necessarie for all men are plainlie set downe in Scripture Bell. lib. 4. de verbo cap. 11. § vltimo §. 3. That the Scripture is plaine in all thinges necessarie for salvation to know altho in all places generallie it be not alyke perspicuous 1. Authoritie of Scripture PSalme 19.8 The Commandement of the Lord is pure enlightening the eyes Psal 119.105 Thy word is a lampe vnto my feet and a light vnto my path Vers 130. The entrance of thy word giveth light and it giveth vnderstanding even vnto the simple Note then If that the verie entrance giveth light and vnderstanding to the simple then what doeth a daylie progresse And if the simple get vnderstanding thereby how can it bee so obscure that the learned onelie should reade the same allanerlie 2. Tim. 3.15 From a child thou hast knowne the Scripture Note If children then may attaine to the knowledge of Scripture then it is not so obscure that those of perfect age cannot know the same 2. Pet. 1.19 We haue also a more sure word of Prophecie whereto ye doe well in taking heed as to a light that shineth in a darke place c. Note then That as a shyning light can not bee called darke it selfe which illuminateth darke places so neyther can Gods worde which illuminateth our darke vnderstandinges 2. Cor. 4.3 But if our Gospell be hid it is to them that are lost in whom the god of this worlde hath blynded their myndes that belieue not c. Note then That it is not the fault of Scripture that it is hid to anie more than it is the fault of the cleare Sunne that a blinde man seeth it not 2. Witnessing of Antiquitie IN those places which are clearlie set downe in Scripture sayeth Augustine all those thinges are to bee found which contayne both Fayth and Manners Aug. lib. 2. de doct Christiana cap. 9. Which Chrysostome lykewyse avoweth saying no lesse Homil. 3. in 2. ad Thess 3. Confession of Partie BEllarmine affirmeth that all doctrines of Fayth and Manners which are simplie necessarie for all men are plainlie set downe in Scripture Bell. lib. 4. de verbo c. 11. § vltimo §. 4. That the Scripture is to bee read by the People and therefore that the same for that ende should be translated in their vulgar language 1. Authoritie of Scripture DEuter 6.6.7 And these thinges which I command thee this day shall bee in thine heart and thou shalt teach them diligentlie to thy Children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou rysest vp c. Deuter. 29.29 The secret thinges belong to the Lord our God but these thinges which are revealed belong to vs and to our children for over that we may doe all the words of this Law Note then That the People are bound to know Gods worde because they are bound to obey Gods word See in lyke manner Deut. 17.18.19 c. the booke of the Law commanded to bee read by the King for the same ende that hee may learne to obey the same As also Ioshua 1.8 by the Iudge of the people And last of all by all sort of people as is cleare Deut. 6.6.7.9 And by this subsequent testimonie to wit Iohn 5.39 Search the Scriptures for in them yee thinke to haue eternall lyfe and they are these that testifie of mee Those of Baerea therefore Act. 17.11 They searched the Scriptures daylie whether those things were so teaching all people to follow their example Ephes 6.17 Take the sword of the spirit which is the word of GOD. Note then That all Christians whatsoever because all are spirituall warriours are bidden arme themselues with the Scripture so that who forbids them the knowledge thereof they make them naked before their spirituall enemie Col. 3.16 Let the word dwell in you plenteouslie that thereby yee may teach one another and be ye filled with Knowledge Col. 1.9 Note then That this is farre from popish ignorance and their forbidding the people to reade the Word of GOD for â—…o how can it dwell in them plenteouslie and they bee filled with the knowledge thereof 2. Witnessing of Antiquitie CHrysostome speaking thus of the forbidding thereof It is sayeth hee the working of the inspiration of the Divell not suffering to looke in the treasure lest wee should attaine to the ritches thereof What a Pest then is it to thinke that the reading of the Scriptures belongeth only to Clergie men Chrys hom 2. in Matth. Whence hee sayeth then I beseech you all that are seculare men to get Bibles to your selues the medicine of the soule and if ye will not get more get the New Testament Chrys hom 9. ad Coloss Heere-vnto witnesseth also Theodoret. lib. 5. de curand graec affect 3. Confession of Partie IT is manifest sayth Bishop Espenseus by the Apostles doctrine Col. 3.16 and by the practise of the Church that of olde the publicke vse of scripture was permitted to people And so sayth Alphonsus de castro verbo scriptura §. 5. That the Scripture is the perfect rule of Fayth and Manners and the infallible supreame Iudge in controversies of Religion 1. Authoritie of Scripture ISai. 8.20 To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them Note then That in Gods worde is the last supreame and onlie infallible decision to bee had concerning eyther Fayth or Manners and therefore the sentence of all men whatsoever is to bee tryed â—…hereby and reduced therevnto The Bareans therefore Act. 17.11 searched the Scriptures whether those things were so that Paul taught vnto them altho an Apostle and famous for manie miracles also Deut.
Thess 2. grant but a communion in heart onlâ—… and a practise of worship in secret 2. Witnessing of Antiquitie SOmetimes the Church is not appâ—…rent sayeth Augustine to wâ—… when wicked persecuters aboue measuâ—…rage against her Aug. epist. 80. ad Hesâ—…chium Therefore the Church lookinâ—… foorth as the Moone hath oft times hâ—… eclypses saith Ambrose lib. 4. hexam c. 〈…〉 3. Confession of Partie THE confession of our Adversariâ—… is likewise thus that in the time oâ—… Antichrist the communion of Christian in the true Church shal be onlie in hearâ—… and their worship onlie in secret for sâ—… sayeth the Rhemists on 2. Thess 2.3 So that our difference is not so much in the â—…sition of invisibilitie as in the appliâ—…tion vnto persons and tymes 〈…〉 2. That the visible Church of Christian professours may erre from the trueth in common both Pastours people altho not all and everie one 1. Authoritie of Scripture ISai. 1.21 How is the faithfull citie become an Harlot Ier. 5.11 For the House of Israel and the House of Iudah â—…aue dealt verie treacherouslie â—…gainst mee sayth the Lord. Ier. 2.8 The Priests said not Where is the Lord and they that handle the Law knew me not the Pastours also transgressed against mee and the Prophets prophesied by Baall and vvalked after thinges â—…hat doe not profit Loe then what a generall Apostasie of all sorts is set downe heere Againe v. 26. As the Thiefe is ashamed vvhen he is found so is the House of Israel ashamed they their Kinges their Princes and their Priestes and their Prophets saying to a stocke Thou art my Father c. Beholde then againe no sort excepted Isai 9.16 The leaders of this people cause them to erre and they that are led of them are destroyed Note then that the leaders in a Church and people that are led may both make defection and so a whole Church which consisteth of both Isai 56.10 His watch-men are blinde they are all ignorant they are all dumbe Dogs c. Note then howe generall a defection may be amongst Teachers in the Church of God and howe the chiefe Pastoures haue first made Apostasie let these examples verifie 2. King 16.11 And Vriah the Priest built an Altar according to all that King Ahaz had sent from Damascus c. Againe Matth. 26.65 Then the High Priest rent his garments saying Hee hath blasphemed what neede wee Witnesses anie farder c. Marke 14.64 Yee haue heard â—…is blasphemie How thinke ye vvho â—…ll condemned him to bee guiltie of â—…eath Note then howe grosselie also the â—…erie hie-priests vnder the Law erred â—…nd the chiefe Pastor that sate in Moses haire erroniouslie decreeted with his â—…hole counsell the one in making an â—…olatrous Altar and erecting idolatrous â—…orship and the other pronouncing â—…e trueth in Christs owne mouth to bee â—…asphemie and himselfe worthie to â—…e And therefore how groslie hee â—…d his Church may erre who pretenâ—…eth nowe to bee the Christian High-â—…riest see § 5. 2. Thess 2.3 Let no man deâ—…iue you by anie meanes for that â—…ay shall not come except there come 〈…〉 falling away first and that man 〈…〉 sinne bee revealed the sonne of â—…rdition Note then that in the Christian Church 〈…〉 great Apostasie from the Trueth is â—…re-tolde before that by the preaching â—…gaine of the same clearlie Antichrist be â—…vealed and made knowne So that in the tyme of his prevayling no publicâ—… exercise shall bee of the true Christiâ—… worship but in secret onlie and this 〈…〉 verie Rhemists on this place confesse 2. Witnessing of Antiquitie ANd the poyson of Arrius sayeâ—… Lyrinensis did not onlie infect a pâ—… of the Church but almost the whole woâ—… Vnic. Lyrin adu hereses c. 6. So thâ—… the whole world sobbed and admired tâ—… it was made Arrian as testifieth S. Ieroâ—… 3. Confession of Partie OF that time when the Arrian herâ—… domined over the whole world S. â—…rome wrote that the ship of the Chuâ—… was almost sunke sayth Gregorie of Vaâ—…tia analys lib. 6. c. 4. § probatio 4. §. 3. That the Church of Rome in pâ—…cular may erre and as shall 〈…〉 proven hath erred by all the pâ—…ticulars ensuing 1. Authoritie of Scripture ROm. 11.20 Because of vâ—…beliefe they vvere broken oâ—… and thou standest by faith Be nâ—… high minded but feare Note Now then what greater hiâ—… mindednesse can the Romane Churâ—… show than to say shee cannot erre and if this were true what needed her to feare and yet I hope shee cannot exeeme her selfe from this Apostolicke exhortation which is so expreslie written to her and biddeth her feare Againe ver 21.22 For if God spared not the naturall branches take heede lest hee spare not thee Beholde therefore the goodnesse and severitie of God on them which fell severitie but towards thee goodnesse if thou continue in his goodnesse otherwise thou also shalt bee cut off Note then that the Apostle showeth that the Church of Rome as well as other Churches of the Gentiles may fall away from the trueth and bee cut off from being a true Church otherwise if shee had infallibilitie this his exhortation should haue beene altogether needlesse neither should hee haue spoken doubtinglie after this manner saying if thou continue but particularlie excepted her as one that could not but continue 2. Witnessing of Antiquitie THey haue not Peters heritage saith Ambrose who haue not Peters faith §. 4. That personall succession to the Chaires of true Teachers priviledgeth not their successours from errour 1. Authoritie of Scripture EXod 32.21 And Moses saide to Aaron What did this people vnto thee that thou hast brought so great a sinne vpon them Loe then How the verie first sitter in the high priest's chaire falleth filthilie in grossest idolatrie 2. Kings 16.11.16 And Vriah the Priest built an Altar according to all that King Ahaz had sent from Damascus c. Thus did Vriah the Priest according to all that King Ahaz commanded Note then That notwithstanding of his succeeding personallie to the office of the high priest-hood hee performeth all the idolatrous King's commandements and so foullie erreth Mat. 26.65 Then the high Priest rent his garments saying Hee hath blaspemed Note then That the high Priests succession nor place freeth him not from erring in calling CHRISTES trueth blasphemie Mat. 23.2 The Scribes and Pharisees sit in Moses chaire But yet Iohn 7.48 Haue anie of the Rulers and Pharisees believed in him Yea more-over Mat. 16.6 Then Iesus said vnto them Take heede and beware of the leaven of the Pharisees and of the Sadduces Verse 12. Then they vnderstood that hee bade them not beware of the leaven of the Pharisees but of the doctrine of the Pharisees and Sadduces Note then That notwithstanding of their sitting in Moses chaire they both rejected Christ and his trueth and taught contrarie falsehood neither believing in the Sonne of God themselues nor yet truelie teaching the people of God concerning their MESSIAS 2. Witnessing of Antiquitie NIcephorus doeth testifie
that Nestorius Macedonius arch-hereticks succeeded to S. Andrew the Apostle in the Church of Constantinople called before Byzantium Niceph. lib. 8. chronol cap. 6. 3. Confession of Partie THat almost all Arch-hereticks were eyther Bishops or Priestes sayeth Belarmine Lib. 1. de Pont. Cap. 8. § 4. §. 5. That the Iewish Church pretended nâ—… lesse infallibilitie than the Romane doeth and had farre greater and more particular promises and yeâ—… erred 1. Authoritie of Scripture AS for the pretence wee see it seâ—… downe Ierem. 18.18 in these wordes Come let vs devise devices against Ieremie for the Law shall not perish from the Priest nor Counsell from the Wise nor the â—…ord from the Prophet And thereâ—…re from the lyke words in Malachie 2. 〈…〉 which the Papists would haue thus The Priests lips shall preserue knowledge and they shall seeke the Law â—…t his mouth they gather the High â—…riests infallibilitie vnder the Law ex â—…acto and conclude the Popes infallibiâ—…tie vnder the Gospell ex aequo alleadâ—…ing to the same purpose that of Deuterâ—…omie 7.10 In lyke manner As for Promises it is saide Psal â—…32 14 The Lord hath chosen Sion for an habitation and hath said This is my rest for ever And againe Isai 33.20 Looke vpon Sion the citie of our solemnities â—…hine eyes shall beholde Ierusalem 〈…〉 quyet habitation a Tabernacle that shall not bee taken downe not one of the stakes thereof shall ever be removed neither shall anie of the cords â—…hereof bee broken Note then And aske where ever anie such promises are made vnto Rome but in the contrarie a fearfull destruction foâ—… her grosse idolatrie is clearlie fore-told Revelation 18. And last of all for praises it is said of Ierusalem and Gods Church there Psal 87.3 Glorious things are spoken of thee O Citie of God But of Rome the most glorious thing that is spokeâ—… of her is That shee should bee a gloriouâ—… Harlot Revel 17.4.18 And Thessalonieâ—… equalleth her in that which the Apostle spake of the faythfull onelie of his tymâ—… in her and where-of the Papists so much glorie which by collation inspection of the places is moste cleare and evident Rom. 1.8 2. Thes 1.4 §. 6. That the VVord of GOD purelie preached vnder which the due administration of the Sacraments is comprehended is the onely cleare and truest note of a true Church 1. Authoritie of Scripture DEut. 4.8 And vvhat Nation is there so great that hath statutes and judgements so righteous as all this Law vvhich I set before you this day Psal 147.19 He sheweth His Word to Iacob His statutes and His judgements to Israel Hee hath not dealt so with anie Nation c. Wee see then that Gods people was ever differenced from all other nations and knowne by his word and ordinances to bee his peculiar Church Iohn 10.27 My Sheepe heare my voyce and I know them and they follow Mee Note then Where Christs voyce soundeth and is believed and obeyed there is his Church Iohn 8.31 If yee continue in My Word then are yee My Disciples indeede Act. 2.42 And they continued stedfastlie in the Apostles doctrine and fellowship and in breaking of bread and in prayers Note then That continuance in Christs trueth and apostolicke doctrine with the holie exercise of prayer and participation of Sacraments is a cleare note to know a true Church 1. Tim. 3.15 Which is the Church of the living God the Pillar and ground of trueth The meaning whereof the Apostle giveth Heb. 3.6 saying Whose house are vvee if vvee keepe fast the confidence and the rejoycing of the hope firme to the ende Note therefore That the Church is so called and knowne to be such by keeping fast and firme the trueth of Gods Word in profession and that confidence and hope that it breedeth in our hearts sure to the ende 2. Witnessing of Antiquitie THe Church consisteth not in Walles but in the trueth of doctrine sayth Ierome so that there is the Church where â—…rue fayth is Hierom in Psal 133. and â—…hey are good Catholicks onelie who â—…ollow the right fayth sayth Augustine lib. de vera religione cap. 5. 3. Confession of Partie THe confession lykewyse of our Adversaries is thus The Church consisteth not in men sayth Lyra in respect of their power or dignitie Ecclesiasticke ☜ or Civill because manie Princes and Popes too haue beene found to haue made defection from the faith Therefore the Church consisteth in those in whome is true knowledge and the confession of faith and the trueth of God Lyra in Matth. cap. 16. §. 7. That multitude is no note of a true Church 1. Authoritie of Scripture 1. KIngs 19.10 And Elias saide I haue beene verie zealous for the LORD of Hoasts for the children of Israel haue forsaken thy covenant cast downe thine Altars and slaine thy Prophets and I even I onlie am left and they seeke my life I aske then If a visible multitude was a note here of the true Church in Israel or the two tribes of Iudah being compared with these ten which of them was the greater multitude or the whole twelue compared with the whole worlde beside which of these were maniest and consequentlie by the note of multitude who was the true Church Isai 1.9 Except the Lord of Hoastes had left to vs a verie small remnant wee should haue beene like Sodome and like vnto Gomorrah Note then That the true professours are called a verie small remnant which is farre from being the greatest multitude of men Ier. 3.14 I vvill take one of a Citie and two of a Familie and bring you to Sion Note then That one of a Citie being the fewest that can bee that the greater multitude is left vncalled to the trueth effectualie Mat. 7.13 Enter in at the strait gate for vvide is the gate and broad is the vvay that leadeth to destruction and manie there bee vvho enter in thereat Note then If few enter in at the strait gate that leadeth to salvation and manie at the wide gate that leadeth to damnation then paucitie should bee rather a note of the true Church than anie wise multitude seeing Rev. 13. the whole World is saide to follow the beast Luke 12.32 Feare not little Flocke for it is your Fathers pleasure to giue to you a Kingdome Note then If Christs Flocke bee little then multitude is no good note to know the same thereby Examples of the paucitie of Gods true Church in the house of Abraham compared with the rest of the world and of the true professours at Christs Passion verefie this point 2. Witnessing of Antiquitie THe multitude of Associates shall no wise show thee to bee a Catholicke but an Hareticke sayeth Ierome dialog contra Pelag. lib. 3. Therefore where are they that define the Church by multitudes sayeth Gregorie Nazienzen and contemneth so the little Flocke of Christ Oratione de seipso contra Arrianos 3. Confession of Partie THat time when the Church seemed to lurke sayeth
Gregorie of Valentia being compared with by gone tymes it may bee found that the Church was not with the multitude c. Greg. de Valen. analys lib. 6. c. 4. § probatio 4. §. 8. That outward glorie and vvorldlie prosperitie whereby a Church is visiblie conspicuous to all is not a marke of the true Church 1. Authoritie of Scripture ZEph 3.12 I vvill leaue in the midst of thee an afflicted and poore people that shall trust in the Name of the Lord. Note then That Gods Church oft times like the 7000. reserved in Israel or Gods people preserved till their evocation in the midst of Babell or rather a poore and afflicted companie compelled oft times to lurke as the woman in the Desart than to bee ever gloriouslie conspicuous and visible to all Isai 54.11 Oh thou afflicted tossed vvith tempest and not comforted behold I vvill lay thy stones vvith faire colours and thy foundation vvith Saphyrs Mat. 24.9 Then shall they deliver you into tribulation and shall kill you and you shall be odious to all Nations for my Names sake Iohn 15.20 Remember my vvord that I said to you The servant is not greater than his master if they haue persecuted mee they vvill also persecute you c. 2. Tim. 3.12 And all that will liue godlie in Christ Iesus shall suffer persecution Acts 14.21 Confirming the hearts of the Disciples they exhorted them to continue in the fayth that we must vvith much tribulatioÌ„ enter into the Kingdome of God Note then Out of all the former that persecution rather which maketh men lurke is a note of the true professours of Christ than worldlie prosperitie which maketh men to be gloriouslie visible and outwardlie conspicuous and that the one estate happeneth farre ofter than the other to the Church of God 2. Witnessing of Antiquitie WHile Antichrist shall reigne sayeth Ierome the Church shall be driven to the Desart and given to Beasts and suffer what-so-ever the Prophet descrybeth In c. 2. Sophoniae in finc 3. Confession of Partie WEE say not sayth Gregorie of Valentia that the Church shall be ever conspicuous as if wee would haue her ever alike easilie knowne for wee know that shee is so tossed whiles with the waues of Errours and Schismes and whiles of persecution that shee is hard to bee knowne to the vnskilfull that are not prudent to consider of tymes and circumstances of thinges Valentia analys lib. 6. c. 4. § propositio 4. §. 9. That Miracles are no note of the true Church neyther personall succession nor Antiquitie 1. Authoritie of Scripture DEut. 13.1.2 And if there arise amongst you a Prophet or a dreamer of Dreames and giveth thee a signe or a vvonder and the signe or vvonder come to passe vvhereof hee spake vnto thee saying Let vs goe after other gods vvhich thou hast not knowne and let vs serue them Thou shalt not hearken to the words of that Prophet Note then That miracles cannot authorize false doctrine nor bee any sure note of a true Church or true teachers therein Mat. 24.24 For there shall arise false christs and false prophets and shall show great signes and wonders in so much if it vvere possible that they should deceiue the verie Elect. 2. Thess 2.9 Whose comming to wit Antichrists is after the working of Satan with all power and signes and lying wonders Note then That Antichristianisme is advanced by miracles in the latter times and therefore they can bee no sure note of the true Church but rather a cleare note of the false Church in the latter tymes As for Succession it is alreadie spoken of § 4 That it can bee no note except it were in true doctrine For so the high Priest and erronious Pharisees who persecuted Christ and His Apostles should haue bene the true Church having their succession from Aaron and sitting them-selues in Moses Chaire Neyther can Antiquitie nor Duration bee a note of the true Church for with the verie first Preaching of the Gospell the misterie of iniquitie began to worke 2. Thess 2.7 And for Duration it shall last to the ende of the worlde and haue some beeing for so the Apostle testifieth 2. Thess 2.8 That that man of sinne Antichrist shall piece and piece bee consumed by the breath of the LORDES Mouth but shall bee vtterlie destroyed with the brightnesse of His comming onelie 2. Witnessing of Antiquitie THe Church is not made manifest to bee Catholicke sayeth Augustine because miracles are done in her de vnit Eccles cap. 16. Yea they are more to be found amongst them who are false Christians sayeth Chrysostome beeing lying wonders hom 19. in Matth. operis imperf 3. Confession of Partie They would bee rather an hinderance now-a-dayes sayth the Iesuit Stella than anie wayes an helpe to adduce men to the trueth in Luc. 11. p. 64. So also sayeth Stapleton prompt morale in dominic 24. post Pentecosten Not onelie for the greater try all of the faythfull may Antichrist his nearest fore-runners worke true miracles But what-so-ever other Heretickes sayeth hee as inchanters also doe by Gods permission And therefore he showeth that in the Ecclesiasticall Historie wee reade that the Novatian Heretickes wrought miracles in Christes Name And the Donatistes vaunted greatlie of their miracles against Augustine to whome hee answered de vnit Eccles cap. 16. CHAP. III. OF PETER AND THE Popes Supremacie §. 1. That Peter had no supremacie of power over the rest of the Apostles and consequentlie that his pretended successour should claime none over their successours anie vvhere 1. Authoritie of Scripture MARKE 9.35 And hee sate downe and called the twelue and sayeth vnto them If anie man desire to bee first the same shall bee last of all and servant of all Mat. 20.25 Yee know that the Princes of the Nations exercise dominion over them and they that are great exercise authorîtie vpon them but it shall not bee so amongst you but vvhosoever vvill bee great amongst you let him be your servant Note then That Christ decydeth not the controversie in Peter's favours telling that hee had made him chiefe or was to make him but forbiddeth anie supremacie of jurisdiction one over an other vnto them all alike In like manner Mat. 19.28 In the regeneration vvhen the Sonne of Man shall sit in the Throne of His glorie yee shall also sit sayeth Christ vpon twelue Thrones judging the twelue Tribes of Israel Note then That there is not a word heere of one throne for Peter aboue the rest but twelue thrones and equall judging designing equall authoritie even as they are all alike called the foundation of the Church Ephes 2.20 and so not Peter alone nor anie pretended successour 1. Pet. 5.1 The Elders which â—…re amongst you I exhort vvho am â—…lso a fellow-elder and a vvitâ—…esse of the sufferings of Christ c. Remarke then That these humble stiles â—…nd manner of exhorting others is farre â—…om the prowde claime of Papall jurisâ—…iction over all men and these haughtie â—…tles
that the Bishop of Rome presumpâ—…uouslie vsurpeth Acts 8.14 Now vvhen the Apostles that vvere at Ierusalem â—…eard that Samaria had received â—…he Word of GOD they sent vnto â—…hem Peter and Iohn Note then Peter's submission to his â—…ellow-brethren pleading no exemption â—…r priviledge of supremacie nor impuâ—…ng to them anie saucinesse as the Pope â—…ould doe to other Bishops if they preâ—…med to send him in lyke sort to preach â—…n anie forraigne Countrey Gal. 1.1 Paul an Apostle â—…either of men nor by man Note then That hee disclaimeth the â—…aving of his Apostolicke power anie â—…ayes of Peter as Superiour nor anie â—…ther power as the following words â—…stifie Gal. 2.6.11 They that seemed to bee somewhat in conferencâ—… added nothing to mee buâ—… vvhen Peter vvas come to Antioch I vvithstood him to the faceâ—… Remarke then How farre this fact oâ—… Pauls crosseth the supremacie and if 〈…〉 Bishop would bee well intreated thaâ—… now so publicklie would with-stand thâ—… Pope to his face in lyke manner Verse 9. And vvhen Iameâ—… Cephas and Iohn who seemeâ—… to bee pillars perceived the graâ—… vvhich vvas given to mee they gaâ—… to mee and Barnabas the rigâ—… hand of fellowship Note then That Peter is heere rankeâ—… after Iames and all three are equallâ—… called pillars and receiveth Paul anâ—… Barnabas as companions alway Paâ—… witnessing elsewhere that hee was râ—… inferiour to none of the Apostles 〈…〉 which maketh plainlie against Peter's sâ—…premacie aboue all the rest as their heâ—… in authoritie Remarke then by all the former plâ—…ces First That Christ never gaue anâ—… supremacie of jurisdiction to Peter â—…boue the rest of the Apostles but a-lykâ—… forbad it to all Secondlie That Peter never claymed anie such as both his Scripturall Titles and his actions make cleare And thirdlie That the rest of the Apostles never acknowledged anie such which as well their speaches as their deedes make manifest And so consequentlie That his pretended Successours wrongfullie vsurpe the same And if anie might challenge the largest charge or jurisdiction to bee called Vniversall Bishop it was Paul vnto whom was committed the Gentiles and who sayeth 2. Cor. 11.28 that hee had comming vpon him daylie the care of all the Churches 2. Witnessing of Antiquitie TO this our doctrine against Peter's supremacie over the rest of the Apostles Antiquitie thus witnesseth The rest of the Apostles sayeth Cyprian were the selfe-same that Peter was endewed with a-lyke fellowship both of honour and power lib. de vnit Eccles 3. Confession of Partie CHRIST would not haue the rest of the Apostles subject to Peter sayth Caietan but all a-lyke as Brethren comment p. 278. cited in judice errarum Cajetani a Catharin◠§. 2. That the Pope is not the Head or husband and foundation of the Church as the Papists holde Bellarm. lib. 2. de pontif cap. 31. and therefore that all men are not bound to bee subject to him 1. Authoritie of Scripture EPhes 5.23 For the Husband is the Head of the Wife even as Christ is the Head of the Church and is the Saviour of the Bodie Note then That as an Husband will bee onlie Head and haue no substitute in his place with his wife vnder him no more will Christ who is a jealous God haue anie other Head or Husband over His Church vnder Himselfe Note also That hee that is the head of his Church is the saviour of the bodie which seeing the Pope dare not take vpon him neither should he the stile of head that doth import the same Eph. 4.4 There is but one bodie Therefore but one head Where note That the Church is not a perfect bodie having an head of its own beside Christ but Christ and His Church maketh vp a perfect bodie Hee beeing the onelie Head and the Church His Members 2. Cor. 11.2 For I haue espoused you to one Husband that I may present you as a chaste Virgine to Christ. Note That hee sayeth to one and not to two for so the Church should not bee thought a chaste spouse to Christ onelie Iohn 3. 29. Hee that hath the Bryde is the Brydegrome but the friend of the Brydegrome who standeth and hâ—areth him rejoyceth with â—…oy for the voyce of the Brydegrome Note That Iohn maketh one onelie Brydegrome as there is one onelie Bryde and that none can bee called Brydegrome but that one who oweth the Bâ—yde hee him-selfe altho the greaâ—…est amongst the sonnes of women and â—…ll others beeing but friendes onelie of â—…he Brydegromes but not having right â—…o the Bryde her-selfe 1. Cor. 3.11 For other Foundation can no man lay beside that which is layde which is CHRIST IESVS Ephes 2.20 Built vpon the foundations of the Apostles Prophets Iesus Christ Himselfe being the chiefe corner stone Note then That anie one can never be called the foundation of the Church but Christ alone and as for others the whole Prophets and Apostles are called so in common in respect of their doctrine and not of their persons and they onlie themselues are so but neither one of them aboue the rest nor yet anie successour 2. Witnessing of Antiquitie TO this our doctrine that the Pope is not the head husband and foundation of the Church testifieth Antiquitie It is Satanicall pryde sayeth Gregorie by an arrogant title of Head to subject so all Christs members to one man which doe coheyre to one onelie head Christ Iesus allanerlie lib. 4. ep 36. where hee showeth also the stile of Vniversall Bishop to bee alyke Satanicallie prowde and altogether Antichristianâ—… which he nor none of his predecessours would ever accept nor vse Adde heerevnto likewise the decree of that famouâ—… Councell of Chalcedon against vniversall supremacie Concil Chalc. Act. 16. Next for the title of Husband if thou bee the friend of the Brydegroome sayeth Bernard Epist 237. call not his beloved spouse thy chiefe one but his challenging nothing as proper to thee over her except it bee that if necessitie so require thou oughtest to giue thy lyfe for her and if Christ haue sent thee thinke that thou art not come to bee served but to serue 3. Confession of Partie ANd last for the stile of Foundation When in holie Scripture sayth Pope Gregorie in the singular number a foundation is spoken of there is none other designed to be such but Christ Himselfe allanerlie in 38. Iob. cap. 9. CHAP. IIII. OF THE CHVRCHES Right Worship §. I. That Prayers and all publicke woâ—ship should bee in a language knowne to the people 1. Authoritie of Scripture 1. COrint 14.7 And even things vvithout life giving sound whether pipe or Harpe except they giue a distinction in the soundes how shall it bee knowne vvhat is piped or harped Verse 9. So likewise you except yee vtter by the tongue vvords easie to bee vnderstood how shall it bee knowne vvhat is spoken for yee shall speake into the Aire Verse 11. Therefore if I know not the meaning of the voyce I shall be vnâ—o him that speaketh
what things are done or befalleth in this lyfe to men And againe the Prophet saith Thou art our Father for Abraham hath not knowne vs and Israel hath bene ignorant of vs. If so great Patriarchs then sayth hee knew not what befell this people begotten of themselues c. How are the dead mixed in now to know the effairs and actions of the living to helpe them there-in Aug. de cura pro mortuis 3 Confession of Partie NOthing of th s wâ—s delivered or taught sâ—y h Eâ—kius in the Scriptures of the Olde Testament and in the New Testament also the Apostlâ—s nor Evangâ—lists nâ—â—ther by word nor writ tradition â—or Scripture lâ—fe anie such thing behinde them thâ— the Sainctâ—s should bâ—e prayed vnto Eckius in encâ—irtâ—â—o de vâ—â—er 〈◊〉 sâ—nâ—s So that for An 〈◊〉 from the beginning it was not so Matth. 19.8 for Auâ—â—oritie it is not requyred by God at our handes Is i. 1.12 and for Sâ—â—uritie it is not of faâ—th as is preseryâ—ed Iames 1.6 §. 5. That no reliâ—ious servicâ— which the Papists câ—ll Duliâ— should â—e giâ—â—â— to 〈…〉 â—â—â—â—hâ—r Sainct or Aâ—gâ—ll but to God only 1. Authoritie of Scripture 1. SAMUEL 7.3 Prepare your heartes vnto the Lord and serue Him onlie Note then That all religious service is proper to God onelie as His prerogatiue Royall and due to no â—reature Rom. 7.6 But now wee are d livered from the Law that being dead wherein we were held that wee should serue Him in newnesse of spirit Note heere That our whole worship of God and duâ—tie to Hâ—m is called Service or a Religious Dulia due onelie to the holie Trinitie Coloss 2.18 Let no man beguile you of your rewarde in a voluntarie humilitie and worshipping of Angels intruding in those thinges which hee hath not seene vaynlie puft vp with his fleshlie mynde Note then That anie worshipping of Angels is expresselie forbidden as an idolatrous practize able to depryue vs of our rewarde of eternall lyfe and where-of there is neyther example to be seene in the godlie nor warrand in God's worde but which is a doctrine proceeding from a vayne and puft vp fleshlie mynde that thinketh everie thing good in God's worship that it selfe devyseth having a show of wisedome and humilitie Revel 22.8 And I Iohn saw these thinges and heard them and when I had heard and seene I fell downe to worship before the feete of the Angell which shewed mee these things Vers 9. Then sayeth hee vnto mee Doe it not for I am thy fellow-servant and of thy Brethren the Prophets and of them which keepe the sayinges of this Booke Worship God Note then That the Angell refuseth all religious service and worship because such is not due to bee given by one servant to another but by all the fellow-servantes to their common Master to whom therefore the Angell directeth it saying VVorship GOD. 2. Witnessing of Antiquitie WEE honour the Saincts with Loue but not with Service sayeth Aug. de vera relig c. 55. therfore he truely keepes the truth who worshippeth not the creature but the Creator sayeth Cyrillus and serveth Him onlie Cyrill Alex. lib. 1. 2. Thess c. 1. lib. 2. c. 1. 3. Confession of Partie MAnie Christians sayeth L. Vives worship no otherwise the hee and shee Saincts than they doe Goâ— himselfe neither see I sayth he in manie things what difference there is betweene their opinion of the Saincts that which the verie Heathen had of their gods Vives iâ—… August de civit Dei liâ— 8. c. vlt. §. 6. That no religious worsâ—ip is dâ—â— to the Virgine Marie which the Papistes call Hyperdulâ—a 1. Authoritie of Scâ—ipture IErem 44.17 But wee will doe certaynlie what-so-ever goeth foorth of our owne mouth to burne Incense to the Queene of Heaven and to poâ—re out drinke offeringes to her as wee haue done wee and our Fathers c. For then wee had plentie of Victuals and were well and saw no evill Remarke then If this oâ—de idolatrous fashion bee not the verie alyke as the practize of Poperie and their prâ—tence now who contâ—â—rie to God's worde will worship the Vâ—rgâ—ne Mâ—â—ie as Queene of Hâ—avâ—n and make offeringes to her beâ—ause heir fore-fathers â—nd so and that then it was a good worlde wâ—th them and therefore are guiltie of alyke Idolatrie Matth. 2.11 And when they were come into the house they saw the Chylde with Marie his Mother and fell downe and worshipped him Note then That no word is that those wise men worshipped her lykewyse being moved by the Spirit of God to doe what they did and by the same Spirit to omit what they omitted 2. Witnessing of Antiquitie IF God will haue the Angels not to bee worshipped how much lesse her that was borne of Anna c. And againe Al-bee-it the tree bee pleasant to the fight sayâ—h the same Epiphanius yet it is not for meat and al-be-it Marie be most faire and pleasant and holie and honoured yet not to bee worshipped therefore let her bee had in honour but let the Lord onlie be worshipped Epiph. lib. 3. heres 79. 3. Confession of Partie IT is come to that sayeth Cassander that Chrâ—st now reigâ—ing in heaven is made subject to the Virgine Marie as it is sung in some Churches O happie Mother who expiateth our sinnes by the authoritie of a Mother command thy Sonne Cassand consult art 21. CHAP. V. OF IMAGES §. 1. That it is not lawfull to represent GOD by anie Image as the Papists doe by the image of an olde man 1. Authoritie of Scripture EXod 20.4 Thou shalt not make to thy selfe anie graveÌ„ image nor the lykenesse of anie thing that is in Heaven aboue nor in the earth beneath nor in the waters vnder the earth Note then That whâ—n they make God lyke an olde man they liken Him to that which is in the earth beneath against God's Commandement Deut. 4.15.16 Take therefore good heede to your selues for yee saw no manner of similitude on the day that the LORD spake to you in Horeb out of the midst of the fire Lest yee should corrupt your selues and make you a graven Image the similitude of anie figure the lykenesse of a male or female Loe then how carefull the Lord was for preventing this error Isai 40.18 To whom will yee liken GOD or what likenesse will yee compare vnto Him The Papist would answere We will liken Him to an Olde Man Rom. 1.23 And they changed the glorie of the incorruptible GOD into the similitude of a corruptible man Râ—mâ— kâ— then how the Olde Idolaters â—nd the newe Romanists jumpe heere in one 2. Witnessing of Antiquitie IT is not to bee passed by saith Origen that the Apostles speach not onlie rebuketh them who worship Idoles but that they aâ—e to bee accounted amongst the Heretiâ—kes â—alled Anthropomorphiâ—a who â—etting vp in the Church the bodilie image of a man calleth that the image of God Origâ—n in Rom. 1.23 yea it is extreame follie and wiâ—kednâ—sse sayeth
not claime to then let them not claime succession to that office which requireth those qualities nor to the proper act there-of which is the sacrificing to God his owne onelie Sonne Heb. 9.14 Who through the eternall Spirit offered him-selfe vvithout spot to God Note then That our high-priest iâ—… both the Sacrificer the Altar and thâ—… vnspotted sacrifice it selfe These theâ—… who claime that they succeede him in his priesthood must bee these threâ—… lyke-wyse els his priesthood and their are no-wayes one and so their priesthood must bee a new one of their owne but not a succeeding to his Ephes 4.11 Hee gaue some to bee Apostles and some Prophets and some Evangelists and some Pastors and Teachers Note then That the Apostle in nominating all these offices which Iesus Christ had ordained in his Church maketh no mention at all of anie sacrificers of his bodie Againe at large in the Epistles to Timothie and Titus hee showeth all the dueties of a Bishop or Pastor in Christ's Church but hee maketh no part of his charge the sacrificing of Christ Revel 1.6 Who hath made vs Kinges and Priests vnto God his Father Note heere That all Christians are called Priests in respect of their spirituall sacrifices of prayer and praise c. that they offer vp vnto God but no-where are pastors of the Church particularlie so called the holie Ghost fore-seeing that some would aryse that would vsurp that stile onlie to them-selues in an injurious sence vnto the Sonne of God 2. Witnessing of Antiquitie TO this our doctrine that the popish Priests haue no calling to sacrifice Christ's bodie which they claime vnto from Christ's fact and institution of them to succeede there-in to him in the last Supper the cleare confession of our Adversaries jumping there-with shall serue to convince them for there is no expresse mention in the Historie of the Gospell sayeth Suarez of a sacrifice or oblation as also the fact of Christ which is declared might haue beene done by him without anie sacrifice to wit by consecrating the Bread and Wine and giving the same to his Disciples without anie intention of sacrificing and therefore hee concludeth that it is conjecturall onlie to thinke that anie such thing is agreeable either to the words or deeds of Christ Suarez in 3. part D. Thomae tom 3. disput 74. sect 1. § secundo potest In lyke manner the same Suarez reporteth that the Bishop of Bitonto and others did defende that Christ in that night of the celebrating his last Supper offered vp no sacrifice Suarez ibid. § 2. Pag. 949. For if hee had offered vp an expiatorie sacrifice then where-by the sinnes of the World had bene done away then in his last Supper hee behoved to haue died and so needed not to haue died the day after according to Hebr. 10.10 §. 2. That the Masse is no propitiatorie sacrifice but al-together derogatorie to Christ's propitiatorie sacrifice offered on the Crosse 1. Authoritie of Scripture HEb 9.22 Without shedding of blood there is no remission Note then Seeing they call the Masse an vnbloodie sacrifice that therefore the same is no-wise propitiatorie for the remission of sinne Verse 25.26 Not that hee should offer him-selfe often c. for then must he often haue suffered Remarke then That it is all one thing in Scripture Christ to bee offered and Christ to suffer and therefore to offer Christ daylie is all one as Christ to suffer daylie which is both absurd and blasphemous Verse 26. But now in the â—…nde of the Worlde once hath hee appeared to put away sinne by the sacrifice of him-selfe Note then That once onelie hath hee suffered and therefore once onlie was hee sacrificed and that by that sacrifice once made by him-selfe alone our sinnes are put away and therefore no other sacrifice but that onlie is alone propitiatorie Againe verse 26. Where hee sayth That once hee hath appeared to put away sinne by the sacrifice of him-selfe We remarke that a propiatorie sacrifice should bee ever apparent and visible and therefore seeing Christ nor his sacrificing is not apparent nor visible in the Masse therefore it followeth that in the Masse there is no sacrifice at all let bee propitiatorie Verse 27.28 And as it is appointed to men once to die but after that the judgement So Christ vvas once offered to beare the sinnes of manie Note then That to say that Christ is offered daylie is as absurd as to say that a dead man dieth daylie Heb. 7.27 Who needeth not daylie as those High-priests to offer vp sacrifice c. Heb. 9.12 But by his owne blood hee entered once in-to the holie place having obtained eternall redemption for vs. Note then That the repetition of Christ's sacrifice daylie importeth a-like imperfection there-of as the daylie offering vp of sacrifices vnder the Law imported the imperfection of that legall priesthood which is both absurd and blasphemous to affirme of Christ's Againe Remarke that the Apostle showeth that Christ's bloodie sacrifice where-by hee entered in-to the holie place is of an infinite worth having obtained eternall redemption for vs where-as all Papists grant their sacrifice of the Masse to bee but of a finite worth and therefore is not one but farre inferiour to the sacrifice of Christ and consequentlie also then priesthood to his From whence also it followeth that they succeede not to Christ in his priesthood after the order of Melchisedek but haue a new one of their owne coyning farre differing from Christ's and millions of degrees inferiour there-to Heb. 10.18 Now vvhere remission of sinne is there is no more offering for sinne Verse 14. For by one offering hee hath perfected for ever them that are sanctified Note then If that one and once offering of Christ availeth for ever to the remission of sinne and perfecting for ever of them that are sanctified it followeth necessarilie as the Apostle sayeth that there is no more offering for sinne and consequentlie no more needc of sacrifices propitiatorie nor anie furder immolation of Christ for the remission of sinne And therefore wee conclude That seeing the sacrifice of the Masse is neither the reiteration of Christ's sacrifice for that were to accuse it of imperfection as Heb. 7.27 nor yet the continuation of it for so hee should daylie die as Heb. 9.25.26 nor that it is visible bloodie nor of an infinite worth as His was Therefore it is no-wyse Christ's sacrifice propitiatorie but a blasphemous idolatrous abhomination flat derogatorie there-to 2. Witnessing of Antiquitie TO this our doctrine That the Masse is no reall and properlie a propitiatorie Sacrifice witnesseth thus Antiquitie Because wee are delivered sayth Ambrose by Christ's death as myndfull there-of in eating and drinking wee represent that Bodie and Blood which was sacrificed for vs. Amb. in 1. Epist. ad Cor. cap. 11. So lyke-wise testifyeth Eusebius After that Christ offered vp that admirable and excellent sacrifice to his Father for the salvation of all hee instituted that wee should
should bee proper and not common no not in opinion And agayne They should also sayeth hee bee al-to-gether inseparable Bell. lib. 4. de notis Ecclesiae cap. 2. § ac primum § tertio Which being applyed to Antiquitie Multitude Vniversalitie and such others will proue clearlie That they are no true Notes of the true CHVRCH FINIS A Table of the Contents of this Booke CHAP. I. Of Scripture § 1. That the Apocrypha is no canonicke Scripture 2. That Scripture containeâ—h all things necessarie for Salvation to know without vncertaine Traditions 3. That Scripture is plaine in all things necessarie for Salvation to know 4. That the Scripture should bee read by the people and therefore translated in-to their vulgar Tongue 5. That Scripture is the perfect rule of Fayth and Manners and the infallible supreame Iudge in all controversies of Religion 6. That the Scripture is not a dumbe Iudge but that GOD by it speaketh to his Church CHAP. II. Of the Church § 1. That the estate of the true Church is not ever visible to all men and chiefelie to the enemies there-of 2. That the visible Church of Christian professours may erre from the trueth in common altho not all and everie one 3. That the Church of Rome may erre and hath erred 4. That personall succession freeth not from errour 5. That the Iewish Church pretended no lesse infallibilitie than the Romane doeth and yet erred 6. That the VVord of GOD purelie preached and due administration of Sacraments is the true marke of a true Church 7. That Multitude is no note of a true Church neither personall succession nor Duration 8. That outward glorie and visibilitie is no note of a true Church 9. Thâ—t Miracles are no note of a true Church CHAP. III. Of Peter and the Pope's Supremacie § 1. That Peter had no supremacie of power over the rest of the Apostles and so neither should the Popes over their successours 2. That the Pope is not the Head Husband and foundation of the Church and therefore that all Christians are not bound to bee subject to him CHAP. IV. Of the Churches right Worship § 1. That prayers and all publicke worship should bee in a knowne language 2. That Christ is our onlie Mediator in Heaven and therefore that wee should goe to Him and by Him vnto GOD onlie 3. That the Saincts are not to bee invocated 4. That they know not our hearts nor our necessities and therefore are not to bee prayed vnto 5. That no religious worship of Dulia is to bee given to anie creature 6. That no religious worship is due to the Virgine Marie CHAP. V. Of Images § 1. That it is vnlawfull to represent GOD the Father by an olde Man 2. That no adoration is due to Images nor any signe there-of 3. That the practise of the olde Idolaeters and new Romanists jumplie agree 4. That Images are not fit books for the instruction of Laicks but onlie GODS VVord CHAP. VI. That no Meates are to bee abstayned from for conscience sake CHAP. VII That the Marriage of the Clergie is lawfull CHAP. VIII Of Sinne. § 1. That concupiscence in the Godlie is properlie sinne 2. That all sinne by nature is mortall CHAP. IX Of Predestination That wee are predestinated of free Grace and not for fore-seene works CHAP. X. Of Vocation § 1. That wee haue no merites of congruitie as naturall preparations to our effectuall calling 2. That our conversion is of miere grace and not partlie of our owne free-will CHAP. XI Of Iustification § 1. That wee are justified by Fayth onelie 2. That no inherent righteousnesse in vs is the cause of our justification 3. That Christ's righteousnesse onelie is imputed to vs vnto our absoluâ—ion CHAP. XII Of Sanctification § 1. That none can keepe the Law perfectlie in this lyfe 2. That none can worke anie workes of Supererogation CHAP. XIII Of Glorification § 1. That our good workes merite not eternall lyfe 2. That the Sainctes leaue no meritorious works nor sufferings behinde them to helpe others CHAP. XIV Of Purgatorie § 1. That Christ's Blood onlie purgeth perfectlie from all sinne 2. That Christ delyvereth from all punishment heere-after 3. That no man can in anie measure satisfie 4. That the soules of the Godlie at death immediatelie goe to Heaven CHAP. XV. Of certayntie of Salvation That the Godlie may bee assured of their salvation CHAP. XVI Of Perseverance That the Godlie can never totallie fall from grace nor finallie perish CHAP. XVII Of Baptisme That the children of the Godlie dying are not for want of Baptisme deprived of God's blessed vision CHAP. XVIII Of the LORD'S Supper § 1. That Christ's glorified bodie is onlie in the Heavens 2. That Christ's bodie is not in manie places at once invisiblie and vnpalpablie 3. That after consecration the substance of Bread and VVine remaineth 4. That Christ is not received by the bodilie mouth 5. That Christ is not received by the VVicked 6. That the people should not bee deprived of the cup. CHAP. XIX Of the Masse § 1. That the popish priests haue no calling to sacrifice Christ's bodie in the Masse 2. That the Masse is no propitiatorie sacrifice but al-together derogatorie to Christs CHAP. XX. OF ANTICHRIST § 1. VVhat sort of Adversarie hee is 2. The tyme of his comming 3. The place in generall where hee is to bee found 4. The place in speciall where his seate is 5. His Qualities and Actions whereby to know him and first his excessiue Pryde 6. His Blasphemie 7. His Idolatrie 8. His Crueltie 9. His Simonie 10. His false Miracles 11. His Name and Marke 12. His daylie consumption and full over-throw FINIS