and although there is no condemnation for them that beleeue are baptized 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 deare 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 find of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall a Râ—m â— 15 1 〈◊〉 1â— 21 partly by the subtill suggestions of the diuell b Gen. 3.4 partly through his owne free will and the propagation of Adam his corrupted nature vnto his seed and posterity Except a man be borne againe he cannot see the Kingdom of God saith our Sauiour Christ c 2 Coâ— 11.3 As by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as al men haue sinned saith S. Paul d Ioh 3â—3 As new-borne babes desire the sincere milke of the Word that ye may grow thereby saith S. Peter e 1 Pet. â— 2 And S. Iames f Iam. 1.18 Of his own will begate he vs with the Word of truth that we should be as the first fruits of his creatures And the fore-mentioned Apostle Paul againe g Eph. 2.1 3 4 â— You that were dead in trespasses and sinnes c. were by nature the children of wrath as wel as others But God which is rich in mercy through his great loue where with he loued vs euen when we were dead by sins hath quickened vs together in Christ c. The subiect thereof is the old man with all his powers mind will and heart For in the mind there is darkenesse and ignorance of God and his will h Matth 12. â—4 Rom. 6 7 1â— or 2.14 1 Iohn 3.1 5.19.20 Matth 5.29 and in the will and heart of man there is concupiscence and rebellious affections against the Law of God Acts 7 39. and 15 9. Rom. 1 â—1 â—am 1.13 14. And the effects of this Birth or Originall sinne are first actuall sinnes they both inward as vngodly affection and outward as wicked lookes prophane speech and diuelish actions k Matth. 15.19 next an euill conscience l 1 Iohn 3 2â— which bringeth the wrath of God m Rom. 1.18 Col. 3.5.6 death n Ioh. 8.24 Rom. 5.12 Iam 1.15 and eternall damnation o Rom. 5.18 All Churches of God beleeue this and some in their publike confessions testifie so much p Confess Helv. 1. ar 8 2 c 8. Bassi â—r 2. Bohem. c. 4. Gal. ar 9 11 Belg. ar 15. August ar 1. Saxon. ar 2. Errors and aduersaries vnto this truth Thus armed with authority and forces from the Word of God and assisted with the neighbour Churches we offer battell 1. To the Iewes q Fr Laut 2. 2. Villa nim de forma Second on l. 1. c. 13. Carpocratians Clem. Alex. strâ—m lib 3. and Family of Loue Display in Allâ—ns conâ— who flatly deny there is any originall sinne 2. To the Papists which say that Originall sinne is of all the least sinne and lesse then any veniall sinne Originall sinne is onely the debt of punishment for the sinne of Adam and not his fault Originall sinne is not properly sinne all this hath Ruardus Tapperus Tapp tract de pec Orig. Such as are infected onely with Originall sinne are free from all sensible punishment Th. Aquin. l. 4. â—â—st 1 â— q â— ar 2. 3. To Florinus and Blastus who make God the Author of sinne x â—onfess Heâ—â— 2. c. 8. ex l. 〈◊〉 4. To the Sabbatarians among vs who teach that The Life of God in Adam before his fall could not continue without a Sabbath y Sal. doct 1. booke p. 15. The Sabbath was ordained before the fall of Adam and that not onely to preserue him from falling â—â—iâ— but also that being holy and righteous still he might have bin preserued in the fauour of God which D. B. deliuereth in his Sabbath doctrine Ibid. 2. booke pag 182. 5. We are also aduersaries to the like curiously affected who enquire Whether it was Gods Will that Adam should fall Whether God enforced our first parents to fall Why God stayed not Adam from falling c. 2. Proposition Originall sinne is the fault and corruption of the nature of eâ—â—ry man c. The proofe from Gods Word ORiginall sinne is not the Imitation of Adam his disobedience For the Scripture speaketh of no such thing neither doth Gods people so thinke and some Churches by their extant Confessions with vs deny the same as the Church in France Conâ—â—â—â— Gal â—â— â—0 and the Low-countries b Confâ—ss Belgâ—ar 15. but it is partly the Imputation of Adam his disobedience vnto vs c Rom. 5.12 16 Confess Aug. aâ— 2. Saxon. ar 1 2 Witt. c. 4. and partly the fault and corruption of mans nature d Rom. 3.23 7.18 Eph 1.3 as the Churches also acknowledge e Confess Helâ— 2 c 8 Gal. ar 10 Bohe. c 4 Aug. ar 2. Saxon ar 2. Wittemb c. 4 The errors and aduersaries vnto this truth Aduersaries vnto this truth are The Pelagians f August de prâ—meritis c. â— 2 3. and Family of Loue g Display in Aâ—lens conf who say that Originall sinne commeth not by propagation but by Imitation Such as ascribe Originall sinne in no sort vnto man but either vnto God as did the Hermogenians Tertull. or vnto the divell as did the Valentinians i August The Manichies who preached that this sinne is another and a contrary substance within vs and proceedeth not from our corrupted nature k August de haeres The Apollinarians who held originall sinne to be from nature f Athan de incar Christi The Papists who affirme that some persons and namely the Virgin Mary g Concil Trid sess 5 decr de pec Orig. Alb. Mig â— 74. super Euang. Mistuâ— est c. Paulus de Palacio in Mat. c. 11 p. 46 3 is free from this Originall sinne 3. Proposition Originall sinne remaineth in God his deare children The proofe from Gods Word I Allow not that which I doe for what I would that doe I not but what I hate that doe I saith S. Paul a Rom. 7.15 The flesh lusteth against the Spirit and the Spirit against the flesh so that ye cannot do the same things that ye would b Gal. 4.17 Euery man is tempted when hee is drawne away by his owne concupiscence and is enticed c Iam. 1.14 Dearely beloued I beseech you as strangers abstaine from fleshly lusts which fight against the soule d 1 Pet. 2.11 Nothing is more true e Confes Helv 1.
3. and 6. by King Richard the 2. by King Henry the 4. 6. and 8. by Queene Elizabeth and by our most Noble King Iames. His pride and intolerable supremacie over all Christian people is renounced and condemned as well by the mouthes as writings of all the purer Churches i Conf Helv. 1 ar 18 2. c. 17 18. Bohe. c. 8.9 Belg. ar 28.32 Wittem ar 31. August de Abus ar 7. and that deservedly The Errors and adversaries unto this truth But with the Papists the Bishop of Rome hee is forsooth for supremacie Abel for governing the Arke Noah for Patriarch-ship Abraham for order Melchisedech for dignity Aaron for authority Moses for justice Samuel for zeale Elias for humility David for power Peter for his unction Christ a Majoran clyd milit Ec lib. 3 c. 35. the generall Pastor the common Father of all Christians the high Pastor of Gods universall Church the Prince of Gods people b Ans to the execu of lust for title God even the Lord God the Pope c Panorm de transl praef c. Q anto for power God For By him Kings raigne d Cerc l. 1. c. 2. hee may iudge all men but must of none bee iudged e Distin 40. c. 5. Papa hee can doe what him list as well as God except sinne f Extravag de cranst Episâ— cap. Quanto His jurisdiction is universall even over the whole world g Test Rhem. annot marg p. 2â—0 Him upon paine of eternall damnation all Christians are to obey h Bor if 8 cau de major obed in Extravag And by his Soveraigne authority both all Papists in England were discharged from their obedience and subjection unto Queene Elizabeth and the same Queene disabled to governe her owne people and dominions i Bristow motive 40. 6. Proposition By the lawes of this Realme Christian men for hainous and grievous offences may be put to death The proofe from Gods Word AS the natures of men be divers and some sinnes in some countries more abound then in others so are the punishments to bee imposed upon malefactors according to the quantity and quality of their offences and any Countrey and Kingdome may punish offenders even with death if the Lawes thereof and their offence doe require it For All that take the sword shall perish with the sword a Math. 25.52 Governours bee sent of the King for the punishment of evill doers b 1 Pet. 2.14 A wise King scattereth the wicked and causeth the wheele to turne over them c Prov. 20.26 The Magistrate beareth not the sword for nought and is the Minister of God to take vengeance on them that doe evill d Rom. 13.4 Which punishments testifie to the world that God is just which will have some sinnes more severely punished then others and the Magistrates to cut off dangerous and ungodly members God is mercifull and hath care both of his servants and of humane society God is all wise and holy in that hee will have it knowne who are just who wicked who holy and who prophane by cherishing and preserving of the one and by punishing and rooting out of the other Our godly and Christian brethren in other Countries approve this doctrine e Confes Helv. 1. ar 24 26. 2. c. 30. Basi c. 7. Bohe. c 16. Gal. ar 39. Belg. ar 36. August ar 16. Sax ar 23. The adversaries unto this truth The adversaries of this doctrine be divers For Some are of opinion that no man for any offence should be put to death Such in old time were the Manichies and the Donatists a D. August in Iohan 11. and such in our dayes be the Anabaptists b Confe Helv. 2. c. 30. And some doe thinke that howsoever for their offences against the second Table malefactors may bee put to death yet for hereticall and erroneous opinions in points of Religion none are so to suffer Of this minde are the Familists For They hold that no man should be put to death for his opinions c Display lib. They blame Mr. Granmer and Ridley for burning Ioane of Kent for an heretike d Ibid. It is not Christian-like that one man should persecute another for any cause touching conscience e Fam. 2. letter unto M. Ro. Is not that punishment sufficient say they which God hath ordained but that one Christian must vexe torment belye and persecute another f Ibid. 7. Proposition It is lawfull for Christian men at the commandement of the Magistrates to weare weapons and serve in warres The proofe from Gods Word There is saith K. Salomon a time of warre and a time of peace a Eccles 2.8 and Princes are by warre and weapons to represse the power of enemies whether forraigne or intestine For they are in authority placed for the defence of quiet and harmelesse subiects as also to remove the violence of oppressors and enemies whatsoever they be For these causes have they Horses prepared for the battell b Prov 2.31 Tribute paide them as well for Christians c Rom. 13.6 7. as others and subiects to serve them in their warres of what nature soever Cornelius being a Christian d Acts 10. was not forbidden to play the Centurion or bidden to forsake his profession e Luke 3.14 nor the souldiers that came unto Iohns baptisme willed to leave the warres but to offer no violence unto any man This truth is granted by the Church f Confes Helv. 2. â— 30 Bohe. c. 16. Sâ—x ar 23 The aduersaries vnto this truth Many are against this assertion whereof some doubt of the truth thereof as Ludovicus Vives a Arma Christianum virum tractare nâ—sâ—â—o â—n â—â—s sit Lud. Vâ—ves Instuut suâ—m Chr. â— 1. Others denie it altogether as untrue So did in ancient time the Manichies whose doctrine was that no man might goe to warre b D. Aug. contra Manich. l. 22. c. 74 Lactartius thought it altogether unlawful for a good man or a Christian either to goe to warre or to bring any man to a violent death though by law he were adiudged to dye c Lactan. de vero cultuâ—e 20 In these dayes the Anabaptists thinke it to be a thing most execrable for Christians to take weapons to goe to warre d Confes Helv. 2. c 30. The Family of Love also doe so condemne all warres as the time was when they would not beare or weare a weapon e Display H. 5.5 b. and they write first of themselves how all their nature is Love and peace f H.N. spi lan c. 37. sect 2. and that they are people peaceable g Ibid prae sect 3â— but all other men in the world besides they doe wage warre kill and destroy for which ends they have divers sorts of Swords Halberds Speares Bowes and Arrowes Guns Pellets and Gunpowder Armour Harnesse and Goâ—gets h Ibid. cap. 4.
said of Christ that he was the patterne of all things and but a figure of the Son of God and that the body of Christ was compact of three vncreated elements f Beza ep 81. Confess Gal. ar 14. and so confounded and overthrew both natures 4. Proposition Christ is the Sauiour of mankinde The proofe from Gods Word Christ to be the Sauiour of mankinde we finde it perspicuously in the holy Scripture which teacheth vs that Christ was crucified dead and buried a Math. 27.16 c. and that to reconcile his Father unto us b We were recoÌ„ciled to God by the death of his Son Rom. 5.10 God hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5.18 by his crosse Eph 2.16 It pleased the Father c. by him to reconcile all things vnto himselfe Col 1.10 20. and to be a Sacrifice for all sinnes of men c He hath borne our infirmities and carryed our sorrowes Esa 53.4 He is the Lambe of God which taketh away the sin of the world Ioh. 1.20 Christ hath redeemed vs from the curse of the Law when he was made a curse for vs. Gal. 3.13 God hath made him sinne for vs which knew no sinne that we should be the righteousnesse of God in him 2 Cor. 5.2 He is the reconciliation for our sinne not for ours onely but also for the whole world 1 Ioh. 2.2 Hence I beleeue the forgiuenesse of sinne d Symb. Apost He suffered for our saluation e Symb. Ath. For us men and for our saluation he came downe from heaven f Symb. Nicen. say our Forefathers in their confessions as doe also our brethren throughout Christendome g Confes Helv. 1. c. 11. 2 ar 11. Basil ar 4 Bohem. ar 6. Gal. ar 2.16 7. Belg. ar 20. 21. August ar 3. Saxon ar 3. Wittem c. 2. Suevica Harmon Confess prae The errors and adversaries vnto this truth Wicked then are all opinions and assertions contrarying and crossing this truth as That the Father in his deity not the Son in his humanity did suffer which error the Patripassians did hold a D. August de Trin. l. 5. That Christ as well in his diuinity as in his humanity suffered for mankind an error of Apollinaris of old b Magdeburg Eccles hist con 4. c. 5. and of Islâ—bius and Andreas Musculus of late yeeres c Beza ep 60. That the whole and holy Trinitie was crucified as said Petrus Antiochenus That Christ really and indeed hung not on the crosse for his passion was in show onely said the Cerdonites d Iren. l. 1. c. 23 the Euticheans e Nâ—c l. 18. c. 53 and the Manicheans f August con Fa. l. 15. c. 10. and another man said the Theopaschits g Antonio tit 13. c. 5. sect 2. and the Basilides h Theod. Tâ—r. yea the very Divels and not Christ said the Manichies i August de Fide c. 32 33. suffered and hung on the crosse That the whole passion of Christ is to bee understood allegorically and not according to the letter as the Familie of Love doe thinke k H.N. Insit ar 4. sent 17. 29. That Christ on the crosse hath suffered for the redemption of mankinde and shall suffer againe for the saluation of the Divell as Iesus such heretikes there have bin l Witnes Tho. Aquin. con 1. â—â—â—r 3. but shall againe suffer as Iesus Christ which was one of Francis Kit his heresies for which he was burned for men out one mother Iane is the Sauiour of woman a most execrable assertion of Postellus the Iesuite m Iesuits Caâ— 1. booke c. 10. The fantasies of the Iacobites n Niceph. l. 18 c. â—2 and Turkes o Louâ—â— Tur. â—â—â—t tom 1. l. 1. â— The popish doctrine touching the Masse prayers vnto Saints pardons and purgatory which make the passion of Christ either of none effect or to put away but originall sinne onely p See art 22. â— 31. That albeit our Sauiour hath suffered for all men in generall yet both each man must suffer for himselfe in particular q Test Rhâ—m in Rom. 8.17 and the workes of one man may satisfie the iustice of God for another r Ibid. in Col. â—24 which are popish errors That Christ dyed not for the sins of all men and that some sinnes are so filthy and enormious as Christ his bloud upon true repentance of the delinquents part cannot wash them away which was Kains Å¿ Gen. 4. Fr. Spiras t Hist Fr. Spir. and other desperate persons error That whatsoeuer is written touching Christ his sufferings must in us and with us be fulfilled the false doctrine of H. N. v Prophecy of the Spir. cap. 19. sent 3. 3. Article Of the going downe of Christ into Hell As Christ dyed for vs and was buried so also it is to be beleeued that he went downe into Hell The Propositions Christ went downe into hell The proofe from Gods Word SVndry be the texts of Scripture for Christ his discension into Hell Mine heart was glad saith Dauid a Psal 16.10.11 Acts â— 26.27 a figure of Christ and my glory reioyced my flesh also shall rest in hope For why Thou shalt not leave my soule in hell O Lord my God I cryed unto thee and thou hast healed me Thou Lord hast brought my soule out of hell I will thanke thee O Lord my God with all my heart and will praise thy name for evermore b Psal 30.1 2. For great is thy mercy towards me and thou hast delivered my soule from the nethermost hell c Psal 86.12 13 In that he ascended what is it but that he had also descended first into the lowest part of the earth He that descended is even the same that ascended farre above all heavens that he might fill all things d Eph. 4.9.10 O Death where is thy sting O hell where is thy victory e 1 Cor. 1â— â—5 Also that Christ went downe into hell all sound Christians both in former dayes f He descended into hell Sym. Apost Athan. and now living g Confess Helv. 2 c. 11. Ba. ar 2. Aug. ar 3. Stievica ar 22. doe acknowledge howbeit in the interpretation of the article there is not that consent as were to be wished some holding that Christ descended into Hell 1. As God only and not man as they doe which say how Christ descended powerfully and effectually but not personally into hell and that the deity exhibited it selfe as it were present in the infernall parts to the terror of the devill and other damned spirits 2. As man onely and that as some think in body only as when death as it were prevailed over him lying in the grave as others deeme in Soule onely when he went unto the place of the reprobate to the increasing of their torments 3. As God and man in one person as they doe
actuall n Prooued p. 50. Besides there is no man iust in the earth that doth good and sinneth not saith the Preacher o Eccles 7.21 Yee cannot doe the same things that ye would Gal. 4.17 Christ Iesus came into the world to saue sinners of whom I am chiefe saith S. Paul b 1 Tim. 1.15 In many things we sinne all is S. Iames saying Iam. 3.2 and S. Iohn If we say we haue no sinne we deceiue our selues and the Truth is not in vs Ioh. 1.8 Pray therefore Forgiue vs our debts Matth. 6.12 A truth beleeued and confessed by all Churches expressedly by some Confess Aug. ar 20. Saâ— ar 2. The Errors and adversaries unto this truth Many aduersaries hath this truth had and hath as the Papists the Manichies the Catharans the Donatists the Pelagians Family of Love Marcionites Adamites and Carpocratians For The Papists say that the blessed Virgin was pure from all sinne both Originall Conc. Trid. â—ss decr de pec Oâ—g and actuall For these are their owne words Our Lady neuer sinned Test Rhem. an Col. 1.24 an Mark 3 35. Our Lady sinned not so much as veniall in all her life she exactly fulfilled the whole Law that is was without sinne Also of S. Francis they write that for vertue and godlinesse he was like vnto Christ and hath fulfilled euery jot of the Law Stapâ— anâ—â—d â—â—ang in Mat. 12.50 p 11.8 The Manichies l Sâ—cut Adae Dâ—â— non paâ—eÌ„â—â— omnis creatura â—ebâ—llis exâ—ititâ—â—sic B. Francisco omnia praecepâ—â— Dei implenti creatura omnis famulata cit omnia Deus fuâ—â—ecit sub peâ—ibus cius Alcaâ— Fran. lib. 1. and Catharans m Hiel in pro. Dial. contra Pelagâ— thought they could not sinne so much as in thought The Donatists dreamed how they were so perfect as they could iustifie other men n Cyp. l. 4 op 2. Some were of opinion as the Pelagians o August lib. â— cont Pet c. 14 and Family of Loue p Concil Meli cap. 8. Dis H. 6. b. how they were so free from sinne as they needed not to say Forgiue vs our trespasses Which Family also teacheth how there be men liuing as good and as holy as euer Christ was An error of Christopher Vitels Ans to the Fam. lib. L. 3. â— Disp H. 6. b. a chiefe Elder in the said Family and â—pat He which is a Familist is either as perfect as Christ or else a very Diuell Some deemed themselues as pure as Paul Peter or any men as the Marcionites Iren. 1. c. â— yoâ— as Adam and Euah before their fall as the Adamites v Epiphan yea as Iesus Christ himselfe as the Carpocratians x Iren. lib. 1. cap. 24 16. Article Of sinne after Baptisme 1 Not euery deadly sinne willingly committed after Baptisme is sinne against the holy Ghost and vnpardonable Wherfore the grant of repentance is not to be denyed to such as fall into sinne after Baptisme After we haue receiued the holy Ghost we may depart from grace giuen fall into sinne and by the grace of God we may rise againe and amend our liues and therefore they are to be condemned which say they can no more sinne as long as they liue here or any place of forgiuenesse to such as truly repent The Propositions 1. Euery sinne committed after Baptisme is not the sinne against the holy Ghost 2. The very regenerate may depart from grace giuen and fall into sinne and yet rise againe vnto newnesse of life 3. No men vtterly are to be cast off as reprobates which vnfainedly repent 1. Proposition Euery sinne committed after Baptisme is not the sinne against the holy Ghost The proofe from Gods Word THough euery sinne in it selfe considered deserueth damnation yet is there a sinne which shall be punished with many and a sinne which shall be punished with few stripâ—â— a Luke 12 40. a sin vnto death a sin toâ— vnto the death b 1 Iohn 5.6 a sin against the Father and the Sonne which shall be forgiuen and a sinne against the holy Ghost which neuer shall be forgiuen c Matt. 13.31 Marke 3.39 Luke 12.10 So in their extant confessions witnesse the Churches in Bohem d Confess Bohe c. 4. Saxony e Confes 21.10 Heluetia Confess Sax. Helv. 3 c. 8. Errors and aduersaries vnto this truth Diuersly hath this doctrine bin oppugned For Some haue thought all sinnes to be like and equall as the Storkes Pelagians Cor. c. Mileuit and Ioâ—inians i D. Hieron aduers Ioâ—in Some haue taught as Manes the heretike Epiphan how none of the godly Fathers and others from the beginning of the world till the 15. yeere of Liberius the Emperour though earnestly they did repent were saued but were all punished alike with vtter confusion Some giue out that such persons be vtterly out of Gods fauour and condemned which depart out of this world either afore they are baptized as the Papists do l Spec. poregâ—m quest deâ— 1. c. 3. q. 5. Posstion Ingol stad de â—urgat or afore they come vnto yeeres of discretion as Hieracites did m Epiphan 2. Proposition The very regenerate may depart from grace giuen and fall into sinne and yet rise againe to newnes of life The proofe from Gods Word THat the regenerate may fall into sinne yet rise againe it is a doctrine grounded vpon the Scriptures For in them we evideÌ„tly may se that fall they may partly by the admonitions of our Sauiour vnto the man healed of the Palsie a Iohn 5.14 and vnto the adulteressle b Iohn 8 11. of S. Paul vnto the Ephesians c Eph. 21.22 Colossians d Coloss 3.8 Hebrewes e Heb. 3 12. and Timothy f 1 Tim. 4.3 2 Tim. 1.19 of S. Peter vnto all the godly g 1 Pet. 2.10 and â— 8 2 Pet. 3.27 and partly by the examples of Dauid h 2 Sâ—m 11.4 1 Kings â—1 4 Peter k Matthâ— 25.70 72 74. who egregiously and very offensiuely did fall and that they doe fall it is most euident by the fift petition of the Lords Prayer were nothing else to prooue the same but soe afore 9. art Prop. 3. art 1 2. Prop. 2. art 15. Prop 2. Next that being falne they may rise againe and be saued it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus Pergamus and Thyatira l Reuel 2. and by the examples of Peter who denyed m Luke 22.55 and yet afterward confessed his Master Christ n Acts 2â— 22. c. and. 3 13 and 40 â— and of all the Disciples who fled o Matth 2â— â—â— and yet returned This both granted is and published for truth by the Churches p Confes Heâ— 2. c. 7 Bohem c. 58. Saxon. ar 10 11 Witt ar 23. Suev ar 15. The aduersaries vnto this truth Vnto
this truth subscribe will not Either the Catharans a Mag. eccles hist cen 12. â—5 Nouatians b Eus l. 5. c. 43. Iouinians c Magd. eccles hist cent â— c 5. which thinke Gods people be regenerate into a pure and Angelicall state for that neither they be nor can be defiled with any contagion of sinne Either the Libertines whose opinions were that Whosoeuer hath Gods Spirit in him cannot sinne David sinned not after he had receiued the holy Ghost d Wiliams against the family of Loue. ar 14. Regeneration is the restoring of the estate wherein Adam was placed afore his fall e Calv contra Liber fol. â— â—7 Or the Papists who are of minde that The workes of men iustified are perfect in this life f Tapp p 18 9. No man which is falne into sinne can rise againe and be saued without their Sacrament of Penance g Concil Trid. sâ—ss 6. can 26. S. Francis attained vnto the perfection of holinesse and could not sinne at all h Vis ad apicem venire perfectionis Vitam cum mo ribus actende B. Franciesci 3. Proposition No men vtterly are to be cast off as reprobates which vnfainedly repent Such as doe fall from grace and yet returne againe vnto the Lord by true repentance are to be receiued as members of Gods Church and this by the Scripture is verified For there we reade that God would haue all men saved a Matth. 11.28 1 Tim. 2.4 God is alwayes ready to receiue the penitent into fauour For there is ioy in heauen for the sinner that conuerteth b Luke 5 7. Christ is grieued when sinners will not repent c Luke 19 41 42 c. He shall saue a soule from death and hide a multitude sinnes which conuerteth a sinner from going astray out of his way d Iam. 5.20 The Lord would haue no man to perish but all men to come to repentance e 2 Pet. 3.9 If we acknowledge our sins he is faithfull and iust to for giue vs our sins and to clense vs from all vnrighteousnesse f 1 Ioh. 1.9 He evhorteth his erring people to repent and doe their first workes Reu. 2.5 16. neither refuseth he the sinner that repenteth as appeareth in the example of the Prodigall sonne h Luke 25.20 and of the debter i Matth. 18.26 c. God then being so gracious and mercifull man after his ensample is both by all good meanes to prouoke sinners vnto repentance and they testifying the same to receiue them into fauour So did Saint Paul will the Galatians Brethren saith he if a man be falne by occasion into any fault yee which are spirituall restore such one with the spirit of meekenesse considering thy selfe lest thou also be tempted k Gal. 6.1 So did he enioyne the Corinthians when he said If any hath caused sorrow the same hath not made me sorry but partly lest I should more charge him you all It is sufficient vnto the same man that he was rebuked of many So that now contrariwise yee ought rather to forgiue and comfort him lest the same should be swallowed vp with ouermuch heauinesse i 2 Cor 5 6 7 When also 〈◊〉 said Receiue him meaning Onesimus m Phile. v. 12. And so teach the Churches n Confe Helv. 2. c. 14. Bohem c. 5. August ar 11 Saxon ar 3 Wittem ar 12 Errors and adversaries unto this truth Adversaries unto this truth are they First which leave nothing but the unappeaseable wrath of God to such as doe sinne after Baptisme as did both in old time the Montanists a D. Hieron adv Marc. and Novatians b Cypr. epist 4. ad Antoniam and of late yeares Melchior Hoffman the Arch-heretike of his dayes c Ballm contr Anab. l. 2 c. 13. and the Anabaptists in Germany d Calv. Inst 1. and the Barrowists among our selves in England e Giffords râ—pel Next who say that being once regenerate sin is out away as with a Razor so that the godly cannot sinne and therefore neede no repentance so did the Messalians f Magd. eccles hist cen 4 c. 5. and doe the Family of Love g H. N spirit land c 33 sect 3. c. 34. sect 11. c. 37. sect 8 Proverbs c. 5. sect 15. and Crying voice sect 6. Lastly the desperate whose sinnes being either infinite or abominable they think how God neither can nor will forgive them such in times past were Cain h Gen. 4. and Iudas i Acts 1. in our fathers Franciscus Spirae k Hist Fr. Spiâ—â— and one Doctor Kraus l Luther on Gal. 3.1 and in our dayes Bolton even he that first hatched that fact in England which afterward was termed Brownisme m Giffords rep to Barr. and Green p. 17. 17. Article Of Predestination and Election Predestination to life is the everlasting 1 purpose of God whereby 2 before the foundations of the world were laid he hath 3 constantly decreed by his counsell secret to us to deliver from curse and damnation 4 those whom he hath chosen 5 in Christ out of mankinde and to bring them by Christ to everlasting salvation as vessels made to honour wherefore they which be indued with so excellent a benefit of God 6 be called according to Gods purpose by his Spirit working in due season 7 they through grace obey the calling they be justified freely they be made sonnes of God by adoption they be made like the image of his onely begotten Sonne Iesus Christ they walk religiously in good works and at length by Gods mercy they attaine to everlasting felicity 8 As the Godly consideration of Predestination and our election in Christ is full of sweet pleasant and unspeakable comfort to Godly persons and such as feele in themselves the working of the Spirit of Christ mortifying the works of the flesh and their earthly members and drawing up their minde to high and heavenly things as well because it doth greatly establish and confirme their faith of eternall salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God so for curious and carnall persons lacking the Spirit of Christ to have continually before their eyes the sentence of Gods predestination is a most dangerous downe-fall whereby the Devill doth thrust them into desperation or into retchlesnesse of most uncleane living no lesse perilous then desperation Furthermore 9 we must receive Gods promises in such wise as they be generally set forth unto us in holy Scripture and in our doings that 10 Will of God is to be followed which we have expresly declared unto us in the Word of God The Propositions 1. There is a Predestination of men unto everlasting life 2. Predestination hath beene from everlasting 3. They which are predestinate unto salvation cannot perish 4. Not all men but certaine are predestinate to be saved 5. In Christ Iesus of the
Sacraments ordained of Christ he badges or tokens of our profession which be Christians The proofe from Gods Word THe Sacraments are badges or tokens both of Christians and of Christianity Of Christians For by them are visibly discerned the faithfull from Pagans and Christians from the Iewes Turks and all prophane Atheists Of Christianity For as Circumcision in the old Law was a token how the corrupt and carnall affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart a Deut. 18.16 39 6. Jer. 4.4 Acts 7.51 â—â—â—m 12.28 Phil. 3.3 Col. â— 11 so Baptisme telleth us that being once dead unto sinne wee are to live unto righteousnesse that all we that have been baptized unto Iesus Christ have been baptized unto his death c. and must walke in newnesse of life c b Rom 5.3 c. for wee have put on Christ c Gal. 3.26 by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwayes bee fresh in memory and that it should be celebrated not with the old Leaven neither in the Leaven of maliciousnesse but with the unleavened bread of sincerity and truth d 1 Cor 5.8 so the participation of one Loafe and of one Cup in the Lord his Supper doth commend unto our consideration a sweet concord a brotherly unanimity and a constant continuance in the true worship of God without favouring of Idolatry in any respect e 1 Cor 107. This doe the godly in any their Churches and throughout the world both teach and testifie f Confes Hel. 1 c. 29. 2. ar 20. Aug. ar 13. Sâ—x ar 12. The adversaries unto this truth Vngodly therefore and in a cursed state are they which equall other things with the Sacraments to discerne Christians from Pagans So the Iacobites imprint the signe of the Crosse on their armes foreheads c. to be knowne for Christians a Magdeburg ec hist Con. 12 c. 3. which contemne the Sacraments as of none account So doe the Anabaptists b Dulling con Anab l 2. c. 4. Althamar concil Lo. pag. lo. 191. There be saith D. Saravia which hold how the Sacraments were to bee administred onely at the first planting of the Church by the Apostles and Evangelists but doe not appertaine unto us in these dayes c D. Saravia def tra de divers min grad cap. 14. It was also one of Matthew Hamants heresies that the Sacraments are not necessary in the Church of God d Holinsh chr fol. 1299. Which think the Sacraments are but onely civill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particularly the Messalians e Theodor. lib. c. 9. c. 11. and Family of Love who thinke that for obedience sake to Magistrates the Sacraments are to be received f Patterne of the pref Tem. but are to none effect to the perfect ones in the Family g Râ—msels confess 2. Proposition The Sacraments be certaine sure witnesses and effectuall signes of Grace and God his good will towards us The proofe from Gods Word INfinitely doth God declare his unspeakeable and incomprehensible good will to man-ward yet in these dayes by none outward things more notably and effectually than by the Sacraments For Of Baptisme saith Christ He that beleeveth and is baptized shall be saved a Mark 16.16 and Peter Amend your lives and be baptized every one c. for the remission of sins b Acts 2.38 and Paul Husbands love your wives even as Christ loved the Church and gave himselfe for it that he might sanctifie it and cleanse it by the washing of water through the Word c c Eph. 5.25 And of the Lords Supper saith our Saviour Christ touching the Bread This is my body which is given d Luke 22.19 and broken for you e 1 Cor. 11.24 and of the Cup This is my blood of the New Testament that is shed for many for the remission of sinnes f Mark 26.28 Luke 22.20 This truth doe the purer Churches of these dayes every where acknowledge g Confes Helv. 1. ar 20. 22. 2 c. 19 20 21. Bohe. c 11. 12 13. Gal ar 34 38. Belgr â— 33. 35. August ar 9. 13. Witt. ar 10 19. Suev ar 16. 18. The adversaries unto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the new Law do conferre grace ex opere operato a Concil Trid sess 7 can 8. The Sacraments of the Old and New Testament in this do differ for that the Sacraments of the Old Testament did onely shadow forth salvation but the Sacraments of the new did conferre and work salvation b Concil Floâ— and doe justifie not onely signifie God his good will toward us by reason of the worke done which is the outward Sacraments c Bonavent lib. 4. 〈◊〉 1 〈◊〉 5. Gab. Biel. l. 4. diâ—t 1 p. 3. 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods Word BE baptized every one of you in the Name of Iesus Christ for the remission of your sinnes and yee shall receive the gift of the holy Ghost saith S. Peter a Acts 2.38 Christ gave himselfe for the Church that hee might sanctifie it and cleanse it by the washing of water through the Word b Eph. 5.25 26. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul c 1 Cor. 10.19 The same is affirmed by the reformed Churches d Conf. Helv 1. ar 21. 2. c. 10. 20 21. ar 6. Bohem. c. 17. 12. Gal. ar 34. Belg. ar 33 34. Aug. ar 13. Saxon. ar 13. Suc. c. 17. Howbeit this faith is not necessarily tyed unto the visible signes and Sacraments For Without the Sacraments many have lived and dyed who pleased God and are no doubt saved either in respect of their owne faith as we are to thinke of all the godly both men who were borne and dyed afore the institution of Circumcision in the wildernesse and in the time of grace c. yet by some extremitie could not receive the Seale of the covenant and women who afore and under the Law for many yeares were partakers for no Sacrament and never of one Sacrament or that they be heires of the promise Some have faith for they receive any of the Sacraments So had Abraham e Rom. 49. â—0 the Iewes unto whom Peter preached f Acts 2 41. the Samaritanes g Acts 8.12 the Church h Acts 8.37 Cornelius the Centurion and have the godly of discretion wheresoever not yet baptized i Acts 10.42 Some neither afore nor at the instant nor yet
and the merit and power of his death ascribed unto greasie oyle Besides Christ is not acknowledged for the onely Saviour of mankinde and Physician of our soules but other Physicians he called upon besides him In respect of the Minister they hold how any man hath power to forgive sinnes which belongeth unto God alone also that other men yea women and not the Ministers of the Word onely may be the Ministers of the Sacraments In respect of the effect they teach us which is utterly untrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his precious bloud 10. Proposition The Sacraments are not to be abused but rightly to be used of us all The proofe from Gods Word In the Word of God the right use of the Sacraments and the ends of their institution are evidently set downe For Concerning Baptisme Christ saith Teach all Nations baptizing them c a Math. 28.29 He that shall beleeve and be baptized shall be saved b Math. 19.16 Touching the Lords Supper saith our Saviour of the Bread Take eate c. and of the Cup Drink ye all of it c Math. 26.26 27. and St. Paul The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ d 1 Cor. 10.16 This truth doe the Churches reformed by their Confessions subscribe unto e Conf. Helv. 1 ar 22. 2. c. 20. 2 c 20 21. Bohem c. 11. 13. Gal. ar 35 38. Belgâ—â— 34. 35. Aug. ar 2. 9. Sax ar 13. 15. Witâ— c. 10. 19. Suâ—v c. 13. 18. The errors and adversaries unto this truth Then greatly doe they sinne who either do not use the Sacraments at all as doe the Scwenfeldians a See in 〈◊〉 art prop. 1. or minister them but unto whom they list so is Baptisme of the Servetians b Calvin epiph 118. and Anabaptists c Slâ—â—dan câ—mmon l. 9. ministred onely unto elder persons and denied unto Infants and so is the same Sacrament of the Marcionites ministred unto single persons but denied unto married folks d â—ert contra Marcion lib. 1. 4. or doe abuse them So abused is baptisme by them who baptize things without reason yea sometimes without life or sense so have the Papists baptized both Bels and Babels as the great Bel of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name e Cypr. Valera of the Pope c p. 55. and the great Bell of Christs Church in Oxford f D. Humfre 〈◊〉 suâ—llâ— p. 81. which D. Tresham the Vice chancellor named Mary Babels as the Duke of Alvas chiefe Standard which hee used in the Low Countries was baptized by Pius Quintus Ann. 1568. and called Margaret by the said Pope g D. Morison de depray Râ—â— Orig pag. 24. and so the Cataphrygians baptized the dead bodies of men h Philastrius Againe Baptisme was abused by the Marcionites when they baptized the living for the dead i Tert. contra Mar. lib. 4. also by the Novatians k D. Cypr â—d Iulian. and Papists l Suc. ar 23. prop 3. when they rebaptized Infants afore baptized as they termed them by Heretikes And so abused was the Lords Supper by certain Heretikes condemned in a Councell at Carthage whose manner was to thrust the Sacrament into the mouthes of dead men m Conc. Carthag 3. can 6. and is by the Papists whose guise is to use it magically n Art of the peace between Spaine and Eng. ar 1 1604 ar 2. concer a moder See more in the Art of Bap the L. Supper also ar 28. prop 5. as a salve against bodily sicknesse and adversity also to carry the same about pompously and superstitiously in the open streets to be adored of the beholders 11. Proposition All which receive the Sacraments receive not therewithall the things signified by the Sacraments The proofe from Gods Word VVE reade in the holy Scriptures that Some persons doe receive the Sacraments and the things signified by the Sacraments which are the remission of sins and other spirituall graces from God and so received was the Sacrament of Baptisme of Cornelius a Acts 10.47 and the Lords Supper of the good Disciples b Marke 18.26 c. and the godly Corinthians c Iohn 13 22â— Some againe receive the Sacraments but not the things by them signified so received was Baptisme of Simon Magus d Acts 8.13 and the Lords Supper of Iudas e Iohn 13.26 and so receive the Atheists Libertines and impenitent persons f 1 Cor. 11.17 c. And some receive not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Thiefe upon the Crosse g Luke 23.43 44. This maketh us to conceive well both of those men and women which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world unbaptized Furthermore it is apparent how Salvation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeve h Mar 16.16 Againe St. Paul saith Whosoever shall eate the bread or drink the Cup of the Lord Vnworthily shall bee guilty of the body and bloud of Christ i 1 Cor. 11 27. And this the purer Churches every where doe acknowledge k Confes Helv. 1. ar 10 and 2. c. 19 21 Basil ar 3. 6. Bohem. c. 11. 13. Gal. ar 24. 36 37. Bel. ar 33 35. Aug in 3 13. Saxon. ar 13. 24. Wit c. 10. Suet. c 17 The adversaries unto this truth The Papists therefore be in a wrong opinion which deliver that The Sacraments are not onely Seales but also causes of grace a Test Rhem. an 1. Pet. 3.21 and The Sacraments doe give grace even because they be delivered and received ex opere operato b Ibid. annot marg p. 357. 26. Article Of the unworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the evill be ever mingled with the good and sometime the evill have chiefe authority in the ministration of the Word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authority we may use their ministery both in hearing the Word of God and in the receiving the Sacraments Neither is the effect of Christs ordinance taken away by their wickednesse nor the Grace of Gods gifts diminished from such as by faith and rightly doe receive the Sacraments ministred unto them which are effectuall because of Christs institution and promise although they be ministred by evill men Neverthelesse it appertaineth to the discipline of the
that which is said by our Saviour Christ and his Apostle Iames. Our Saviour saith Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole nor by Ierusalem for it is the Citie 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 a Math. 5.34 So the Apostle Saint Iames Before all things my brethren saith he sweare not either by the heaven or by the earth or by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation b Iames 5.12 All Churches doe and some in their publike writings condemne vaine rash and idle oathes c Conf. Helv. 2. c. 5. Basil ar 11 Adversaries unto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the covetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and usuall oaches Next the Basilidians a Philast Helchisaites b Euseb ex Oâ— v. d. l. 8. c. 38. Priscillianites c Bulli. conâ—â— Anathâ—p l. 2. cap 4. and Family of Love d Ramscis con who for ease and to avoide trouble and persecuâ—ion dread not to sweare and forsweare themselves Thirdly the Papists whose common guise is to sweare either by Saints or Idols or by God and creatures together e Pet. de Soto Math. conf p. 40. a. Fourthly the Puritanes who use to sweare though not by God c. yet as wickedly using horrible imprecations as I renounce God God damne me or as Hackets manner was God confound me f Conspir fer pretend refer p 5. Lastly the Banisterians who deeme it Hypocrisie for one Christian to reprove another for common and rash swearing which are but Trifles in their opinions g Vnfold of Banist errors 2. Proposition A lawfull Oath may be given and taken according to the Word of God in justice judgement and truth The proofe from Gods Word THe truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there be both Commandements that we must and may and formes prescribed how we shall sweare For the first Thou shalt feare the Lord thy God and serve him And shalt sweare by his name saith Moses Again thou shalt sweare a Deut. 9.13 22.11 The Lord liveth and thou shalt cleave unto him and shalt sweare by his Name b Ibid. 10 20. And touching the other sweare may we not either by Baal c Ierem. 12.16 or by strange gods d Iosh 27.7 or by the Lord and by Melchom that is by Idols e Zeph. 1.7 or by any creatures f Matth 5.34 But our Oathes must bee made in the name of the Lord g Deut. 6.13 as The Lord liveth h Ier. 12. â—6 and all is to be done in truth judgement and righteousnesse i Ier. 4 2. and when the magistrate calleth us thereunto k Exod. 22.8 1 King 8.31 All Churches joyne with us in this assertion and some testifie the same in their publike writings l Confes Helv. 2. ar 16. 1.2.30 Gal. ar 40. Basil ar 11. sect 1. Aug. ar 16. The Errors and adversaries unto this truth Many be the adversaries one way or other crossing this truth For 1. Some condemne all swearing as did the Esseies who deeme all swearing as bad as forswearing a â—ard of sâ—â—â—ons 2 part and doe the Anabaptists which will not sweare albeit thereby both the glory of God may be much promoted and the Church of Christ or Common weale furthered b Confâ— Basil ar 11 sect 1 2. Others condemne some kinde of Oathes and will not sweare though urged by the magistrate but when themselves think good So the Papists no man say they ought to take an Oath to accuse a Catholike a Papist for his religion c Test Rhem. an Act. 23.12 and such as by Oathes accuse Catholikes that is Papist are damned d Ibid. So the Puritanes oftentimes either will take none oath at all when it is ministred unto them by authority if it may turn to the molestation of their Brethren e Hook of eccles pol. praef or if they sweare finding their testimony will be hurtfull to their cause they will not deliver their â—â—nds after they be sworne f D. Suâ—cliffe ans to Iob Throk p. 46. b. 3. Others having taken the Oath do foulely abuse the same as the knights of the post like the Turkish Seiti and Chargi g Pol. of the Turk emp. c. 24. p. 74. who for a Ducket will take a thousand false Oathes afore the magistrate as also the Iesuites who in swearing which is little better then forswearing do viti scientia that is cunning and equivocations h Quod lib p. 34. 68 Garnets arraign as also doe they who conscionably and religiously keepe not their faith such are the forenamed Papists For they say an Oath taken for the furtherance of false religion as they take the profession of all Protestants to be i Test Rhem. an Act. 20 12. bindeth not k Iuramentâ—m propter falsam religionem prestatum non obligat Bap. Fricklâ—r de jure magist p. 11. Againe Faith â—s not to be kept with Heretikes l Conc. Constan Which assertion little differeth from the opinion of some Puritanes who teach that promise or Faith is not to be kept when as perhaps by the not erecting of Presbyteries in every Parish Gods honour and preaching of his Word is hindred m Geneva an Matth. 2.12 One of them hath delivered that if the Prince do hinder the building of the Church the people may by force of armes resist him Ans to the Abstract p. 94. Subjects be discharged from their Oath of Alleageance and may gather forces against their liege Soveraigne if hee enterprize any thing to the hurt of his Realme or of the Romish religion was a determination of the Sorbonists in a certaine conventicle of theirs at Paris n Mercur. Gal. lobelg l. 2. p. 89. And that Magistrates by their subjects may be brought under to obedience of Lawes was a conclusion of certaine Scottish Ministers in a private Conventicle of Edinburgh o Bucchan rerum Sotic l. 17 p. 202. Seditiosi non sunt qui resistant principibus politicum aut ecclesiasticum statum perturbantibus Nam qui resistit Principi seditiosus non est sed seditionem tollit saith a Frenchman p Euseb Philadelph dial 2. p. 57. yea saith an Englishman whose works by T.C. are highly approved and commended Hunc tollant vel pacificè vel cum bello qui ea protestate donati sunt ut regni Ephori vel omnium ordinum conventus publicus q Dud. Fen. S. Theo. l. 5. c. 13 Subjects may not respect their Oathes made unto such Princes which trouble the state of the Church or Common-weale Finally whatsoever Princes be good or bad if they be women say some oathes or alleageance then are not to be kept Their words be these First aswell the States of the kingdome as the common people They ought to remoove from honour and authority that monster in nature so call I woman in the habit of man yea a woman against nature raigning above man Secondly if any presume to defend that impiety they ought not to feare first to pronounce and then after to execute against them that is to say against women governours the sentence of death If any man be afraid to violate the oath of obedience which they have made to such monsters let them be most assuredly perswaded that as the beginning of their oathes proceeding from ignorance was sinne so is the obstinate purpose to keepe the same nothing but plaine rebellion against God r Against the regim of women 2. blas p. 53. b. Lastly of all whereas every Minister of the Word and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters certain Gentlemen of the Puritan faction writ thus unto the Bishops of the Church of England and printed the same viz. The Canon law is utterly voyd within the Realme and therefore your Oath of Canonical obedience is of no force and all your Canonicall admonitions not worth a rush Å¿ The Gentlemens demands vnto the Bishops printed ann 1605. p. 76. D. Hilar. contra Constantiâ—â— August Non recipiâ— mâ—â—ndarium veritas nec patitur Religiâ— impietatum The truth admits no lye neither can Religion abide impiety 1 Tim. 1. v. 19. Vnto the King everlasting immortall invisible unto God onely wise be honour and glory for ever and ever Amen FINIS