Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	lord_n	show_v	supper_n	4,170	5	9.3436	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10958	The faith, doctrine, and religion, professed, & protected in the realme of England, and dominions of the same expressed in 39 articles, concordablie agreed vpon by the reuerend bishops, and clergie of this kingdome, at two seuerall meetings, or conuocations of theirs, in the yeares of our Lord, 1562, and 1604: the said articles analised into propositions, and the propositions prooued to be agreeable both to the written word of God, and to the extant confessions of all the neighbour churches, Christianlie reformed: the aduersaries also of note, and name, which from the apostles daies, and primitiue Church hetherto, haue crossed, or contradicted the said articles in generall, or any particle, or proposition arising from anie of them in particular, heereby are discouered, laid open, and so confuted. Perused, and by the lawfull authoritie of the Church of England, allowed to be publique.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. English creede.	1607 (1607)	STC 21228; ESTC S116041	208,079	284

Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods word THis truth in the holy Scripture is euident For there we finde how ● The godly men were both called by God and commanded to preach before they would or durst so doe So was Samuel Ieremie Iohn Baptist Christ Iesus himselfe who also to preach did send the twelue Apostles and the seuentie Disciples 2 The wicked and false Prophets for preaching afore their time are blamed 3 A commandement is giuen vs to pray the Lord of the haruest that hee would send forth labourers into his harvest 4 Lastly wee doe read that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles and Christ beeing ascended into heauen gaue some to be Apostles some Prophets some Euangelists and some Pastors and teachers And all this is acknowledged by the reformed Churches Errors Adversaries to this truth And so are wee against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be vncircūcised Philistins sacrilegious ministers Hieroboams priests inordinate and vnordered Apostataes and next the Barrowists who say how the said Preachers are sent of God in his anger to deceiue the people with lies Who publish how the word is not taught by the Sermons of ministers but onely by the Reuelation of the Spirit so did Muncer the Anabaptist and so doth H. N. and his Familie of Loue Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penrie Greenewood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not priuately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R.H. Who teach that Lay-men may teach to get faith and that euery particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments c. and to call the people to repentance so teacheth Barrow 2. Proposition They must not be silent who by office are bound to preach The proofe from Gods word As publikely to preach before men are sent is a grieuous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our S. Christ whose words are these Surely I must also preach the Kingdome of God For therefore am I sent 2. Peter and Iohn who being charged to speake no more in the Name of Iesus said Wee cannot but speake that which wee haue heard and seene 3. S. Paul For hee writeth Necessitie is laid vpon mee and woe is mee if I preach not the Gospell 4. The apostles of Christ. For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ 5. All the Churches of God which be purged from superstion and errors Errors adversaries vnto this truth Then as in glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists Which depraue the office of Preaching as doe the Libertines saying that preaching is none ordinarie meanes to come vnto the knowledge of the word and especially the Familie of Loue who tearme the publike preachers in derision Scripture learned Licentious scripture learned good-thinking-wise Ceremoniall and letter Doctors Teaching masters and further say It is a great presumption that any man out of the learnednesse of the letter taketh vpon him to be a Teacher or Preacher Againe It becometh not any man to busie himselfe about preaching of the word so and more too the Familie Which take vpon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly emploiments that they may not negligence that they will not or feare of troubles that they dare not preach the word of God Yet thinke wee not which our Sabbatatians let not to publish that Euery minister necessarily and vnder paine of damnation is to preach at least once euery Sunday and Vnlesse a minister preach euery Sunday he doth not hallow the Sabboth day in the least measure of that which the Lord requireth of vs. 3. Proposition The Sacraments may not be administred in the Congregation but by a lawfull minister The proofe from Gods word In the holy Scripture wee read that the publike ministers of the word are to be the Administers of the Sacraments For both our S. Christ commanded his disciples as to preach so to Baptize and celebrate the supper of the Lord and the Apostles and other ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeede not onely did preach but also Baptize and Minister the Lords Supper And hereunto doe the Churches of God subscribe In saying that none may administer the Sacraments in the Congregation afore hee be lawfully called and sent thereunto wee thinke not as some doe that the very beeing of the Sacraments dependeth vpon this point viz. whether the Baptizer or giuer of the Bread and wine be a minister or no. Neither is it the meaning of this article that priuately in houses either lawfull ministers vpon iust occasion may not or others not of the ministerie vpon any occasion in the peace of the Church may administer the Sacraments The Errors and adversaries vnto this truth Hereby wee declare our selues not to fauour the opinion that publikely Some may minister the Sacraments which are not meerely and full ministers of the word and Sacraments and so thinke both the Anabaptists among whome their king when it was after Supper tooke bread and reaching it among the Communicants did say Take eate shew forth the Lords death their Queene also reaching the Cuppe said Drinke yee and shew forth the Lords death and the Presbyterians at Geneua where the Elder a Laie man ministereth the Cup ordinarily at the Communion Some ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine but in our Church of England the Doctor encroacheth vpon the office of the Pastor For both indifferently doth teach exhort and minister the Sacraments None though a lawfull Minister may administer the Sacraments which either is no preacher or when hee ministreth them doth not preach which be the errors of the Disciplinarians or Puritanes Publiquely and priuately too the Sacrament of Baptisme may be administred by any man yea by women if necessitie doe vrge So hold the Papist For saith Iauell in the time of

is giuen taken and eaten in the Supper onely after an heauenly and spirituall manner and the meane wherby the Body of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance reserued carried about lifted vp or worshipped The Propositions 1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues 2. The Lords Supper is a Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and Blood of Christ. 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort 5. To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrary to the ordinance of Christ. The Propositions 1. Proposition The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues The proofe from Gods word THe Supper of the Lord is a token of the loue that Christians ought to haue among themselues For which cause it is called the Lords table the Lords Supper a communion of the body of Christ and they that partake thereof though they be manie yet are but one bread and one body This is the doctrine of all Christian Churches The errors adversaries vnto this truth So thinke not those men who either with heretike Hamant denie the vse of the Lords Supper to be necessarie or with the Rhemists raile on it and the Protestants that vse the same calling it a prophane and detestable Table the Cuppe of deuills 2. Proposition The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and blood of Christ. The proofe from Gods word The Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ. For. This is my blood of the newe Testament which is shedde for many for the remission of sinnes this is my body which is giuen for you c. This cuppe is the newe Testament in my blood which is shedde for you saith our Sauiour And to such as receiue the same worthily and by Faith it is the partaking of the Body and Blood of Christ This is a truth openly both maintained testified by the neighbour Churches Errors Adversaries to this truth Diuersly hath this proposition bin oppugned For Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say how It is to be receiued onely for obedience sake to the princes commandement but is of none effect to the perfect ones An opinion of the Families It doth neither good nor hurt to the receiuers The Messalians error It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists It is no signe assuring vs that all our sinnes through Christ are pardoned For onlie veniall and mortall sinnes are thereby remitted and we must alwaies doubt of the forgiuenesse of our sinnes say the same Papistes Others doe teach that It can profit such as haue no faith as Babes and Infants in which error be the Russians yea the dead bodies of men It can benefit such as receiue it not at all if on there behalfe it be administred as persons absent vpon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papistes defend 3. Proposition The bread and VVine in the Lords Supper be not changed into another substance The proofe of Gods word Transsubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord we do vtterly deny and the reasons moouing vs thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drinke hencefoorth of this fruite of the Vine saith our Sauiour Christ Which fruite had it really bin either the Blood or by way of concomitance the very Body and blood of Iesus Christ then our Lord had eaten himselfe which is not only blasphemous to be spoken but also impossible to be done and directly against the word of God where commandement is often giuen that the blood with flesh not of Beast much lesse of man must not be eaten The heauen must containe Iesus Christ vntill the time that all things be restored saith S. Peter If Christ therefore corporally according to his humanitie be in heauen then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cuppe not the reall Blood of Christ you shewe the Lords death till he come saith S. Paul Therfore hee is not come which hee must be being vnder the formes of Bread and Wine Transubstātiatiō besides ouerthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods word comming vnto the element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatrie For from hence proceeded the Reseruation of the Transubstantiated bread for sundrie superstitious purposes hence the adoration of the Bread euen as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus Christi-day The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons and wrightings The adversaries vnto this truth Abhominable therefore be the Popish errors viz. that In the Eucharist there is n●t the substance of Bread and wine but onely the meere accidents and qualities Substantially and really the Body and Blood together with the soule and diuinitie of our Lord Iesus Christ and therefore Christ is contained in the Sacrament Eucharisticall Vnder each kind and vnder euery part of each kinde seuerally whole Christ is comprised After the consecration in the wonderfull Sacrament of the Eucharist the Body and blood of our Lord Iesus Christ is and that not onely in the vse while it is taken but afore also and after in the Hosts or consecrated peices reserued or remaining after the Communion In the holy Sacrament Christ the onely begotten Sonne of God is to be adored with the very worship of Latria Marcus also that detestable heretike held that the wine of the Lords Supper was conuerted into blood 4. Proposition The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort The proofe from Gods word The regenerate haue in them a double life one carnall the other spirituall The life carnall and temporarie they brought with them into this

saith of the said Parkhurst that when he liued in Tigure Lady Elizabeth was euer in his mouth her Faith her wisedome her magnanimous spirit her virgineous and chast behauiour hee would euer celebrate with high words and commendations and that God would gard and safegard her person for the good of his people was his daily praier yea saith the same Gualter orabant idem te cum pii omnes it was not your praier onely but all Gods people so praied besides And their prayers were not made in vaine For both Q. Mary liued not long and L. Elizabeth was placed in the royall throne superstition was expulsed and true religion againe to the singular comfort and multiplication of Gods people in this kingdome very solemnely restored .5 Nothwithstanding an Vniformitie of doctrine to be taught embraced and professed by authoritie of the Prince and State was not published till certaine yeares after the Queenes attaining the kingly diademe but then Articles of religion to the number of thirty-nine drawē yet three yeares afore were commended to the consideration and perusall of the whole clergie of both Prouinces in an orderly and lawfull assembly or Convocation of theirs at London and by a sweete and vnanimous readines thereupon by them allowed This was effected in the yeare of our Lord 1562. the same yeare that the mercilesse Massacre at Vassey in France was committed by the Duke of Guize and the same very time also that all the Protestants in that country of France for holding and professing the same doctrine were sentenced vnto death and destruction by the Parliament at Paris after which their condemnatiō ensued those horrible and more then sauage murders and slaughters of the Religious and onely for this Religion at Carrascone at Tholouse Amiens Towres Sens Agen Aurane and many other citties townes and villages throughout France A principall contriuer of this Vniformitie in religion and thereby Vnitie among vs was another Predecessor of your Graces euen D. Parkar the first Archbishop of Canterburie in the said Queenes daies Here vpon Beza from Geneva Doctrinae puritas viget in Anglia Pure syncere religion flourisheth in England Zanchius from Strasborough Per hanc reginam factam by her meaning Q. Elizabeths comming to the Crowne God againe hath restored his doctrine and true worship and Daneus The whole compasse of the world hath neuer seene any thing more blessed nor more to be wished then is her gouernenment So now againe flourished those Apostolicall times as I may say of vnitie and Vniformitie of doctrine in our Church For then were there no contentions nor dissentions nor thornie pricking disputations among vs about questions of religion tantum res nobis fuit cum satellitibus quibusdam Pontificiis as Bishop Iewell said wee then skirmished onely with the Papists As it was at the building of Salomons temple so was it with vs then Wee set vpon the building of Gods house which is his Church without deane without noyse and stirres The adversaries without heard vs and heard of our doings abroad by the pens of the learned Iewel Nowel Calfehill and such other Architects of ours to our selues wee were comely as Ierusalem to our enemies terrible as an armie of Banners 6. Also what afore viz. an 62. they had agreed vpon the same at another Assembly at London an 71. and the 13. of Q. Elizabeth according to a Act of Parliament then made the said Clergie of England the Archbishops and Bishops first beginning and giuing the example by their seuerall Subscriptions with their owne hands most readily did approoue Howbeit in the yeare next ensuing sciz an 72 a yeare many waies memorable especially for the great and generall Massacre of aboue an hundred thousand Protestāts in France chiefly in Paris and the country thereabout adioyning begun on S. Bartholemewes eeue for Pope Gregories excommunicating of Q. Elizabeth for defending this doctrine and religion which here wee speake of and thirdly for the erecting of priuate Presbyteries now first in England diuers of the inferior ministers in and about London and else where in this kingdome not a little disturbed the quiet of our state and peace some of them by vntimely and inconsiderate Admonitions pamphelets and Libels others by obstinate refusing to subscribe as both Lawe did enioyne and their Fathers in Christ and superiors afore them had done But these men speedily both by learning were answered and by authoritie censured suspended or depriued 7. And yet not one of these Recusants and so not one of Englāds clergie either now or afore did euer oppugne the receiued publike and catholike doctrine of our Church but most willingly approued and applauded the same as the truth of God For euen the admonitioners themselues which said that they did striue for true Religion and wished the Parliament euen With perfect hatred to detest the church of England whereof notwithstanding they were members euen they doe say how they meaning the Bishops and their partakers they hold the substance of Religion with vs and wee with them And againe Wee all of vs confesse one Christ. And their Champion doth acknowledge that her maiestie hath deliuered vs from the spirituall Egypt of Poperie So that for doctrine I meane still for the maine points of doctrine there was now a sweete and blessed concord among vs which Vnitie continued all that holy and reuerend Fathers I meane Archbishop Parkers time which was till the 17. yeare of Q. Elizabeth 8. After him succeeded in the said Archiepiscopall chaire B. Grindall a right famous and worthy Prelate and for religion so sound as in K. Edwards daies had the Prince liued a while longer he had bin promoted vnto the Bishoprick of London vpon the translation of B. Ridly vnto Durham for these things had the State then in purpose But God otherwise had decreed for their advancements as that the one of them should passe through the fire vnto the kingdome of heauen and the other escape the dangers of many stormes and waters before hee came vnto any preferment at all And so accordingly Ridley was burned and Grindall banished and both of them depriued either of life or liuing or both and that for one and the same cause and doctrine which they had preached and wee professe But the tempest being ouerblowen and Q. Elizabeth her selfe hauing likewise escaped the bloody hands of her cruel enemies yea and Gunpowder traines and Treasons too in most barbarous manner laid to haue blowen vp her saint-like sanctified Body and Soule into the heauens and all for her constant fauouring and embracing this very doctrine her Maiestie not forgetfull what he had endured for the cause of Christ and his Church aduanced this zealous Confessour and tried Souldier vnto the See first of London afore designed him next of Yorke and lastly of Canterburie The care of this Archbishop was great to further the glory of God but through the enuy and malice

are to be admitted into the ministery They are causes which indeede are none to debarre men from the ecclesiasticall function as if men haue bin twice married an error of the Russeis be married haue had certaine wiues haue not receiued the Sacrament of Confirmation haue bin baptized of Heretikes these may not be Priests say the Papists or if either they haue not bin trained vp in the Familie or be not Elders in the said Familie of Loue 24. Article Of speaking in the Congregation in such a tongue as the people vnderstand not It is a thing plainely repugnant to the word of God and the custome of the primitiue Church to haue publike prayer in the Church or to minister the Sacraments in a tongue not vnderstood of the people The proposition Publike praier and the Sacraments must be ministred in a tongue vnderstood of the common people The proofe from Gods word THis assertion needeth small proofe For who so is perswaded as all true Christians of vnderstanding are that what is done publikely in the Church by a strange language not vnderstood of the people profiteth not the Congregation edifieth not the weake instructeth not the ignorant inflameth not the zeale offendeth the hearers abuseth the people dipleaseth God bringeth religion into contempt easily will thinke that where the praiers be said or the Sacraments administred in a tongue not vnderstood of the vulgar sort neither is the word of God regarded nor the custome of the purer primitiue Church obserued This article no church doth doubt of and very many by their extant Confessions doe allow Aduersaries vnto this truth But their is nothing either so true or apparent which hath by all men at any time bin acknowledged So contrary to this truth In old time the Ossens made their praiers vnto God alwaies in a strange language which they learned of Elxeus their founder and the Marcosians at the ministration of Baptisme vsed certaine Hebrew words not to edifie but to terrifie and astonish the mindes of the weake and ignorant people In these daies the Turkes performe all their superstitions in the Arabian language thinking it not onely vnmeete but also an vnlawfull thing for the common sort of persons to vnderstand their Mahometane mysteries The Iacobite preists doe vse a tongue at their church ministrations and meetings which the vulgar people cannot comprehend The diuine Lyturgie among the Russians is compounded partly of the Greeke and partly of the Sclavonian language The Papists will haue all diuine Seruice Praiers and Sacraments and that throughout the world ministred onely in the Latine tongue which but fewe men of the common people doe vnderstand some of them holding that It is not necessary that wee vnderstand our praiers and that praiers not vnderstood of the people are acceptable to God and all of them maintaining that hee is accursed whosoeuer doth affirme how the Masse ought to be celebrate onely in a vulgar tongue 25. Article Of the Sacraments Sacraments ordained of Christ 1 be not onely badges or tokens of Christian mens profession but rather they be 2 certaine sure witnesses and effectuall signes of grace and Gods good will toward vs by which he doth worke inuisibly in vs 3 and not onely quicken but also strengthen and confirme our faith in him 4 There be two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord. Those fiue commonly called Sacraments that is to say 5 Confirmation 6 Penance 7 Orders 8 Matrimony and 9 extreame vnction are not to be compted for Sacraments of the Gospell beeing such as haue growen partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet haue not like nature of Sacraments with Baptisme and the Lords Supper for that they haue not any visible signe or ceremonie ordained of God 10 The Sacraments were not ordained of Christ to be gazed vpon or to be carried about but that wee should duely vse them 11 And in such onely as worthily receiue the same they haue a wholesome effect or operation but they that receiue them vnworthyly purchase to themselues damnation as Saint Paul saith The propositions 1. The Sacraments ordained of Christ be badges or tokens of our profession which be Christians 2. The Sacraments be certaine sure witnesses and effectuall signes of grace and God his good will toward vs. 3. By the Sacraments God doth quicken strengthen and confirme our faith in him 4. Christ hath ordained but two Sacraments in his holy Gospell 5. Confirmation is no Sacrament 6. Penance is no Sacrament 7. Orders is no Sacrament 8. Matrimonie is no Sacrament 9. Extreame vnction is no Sacrament 10. The Sacraments are not to be abused but rightly to be vsed of vs all 11. All which receiue the Sacrament receiue not therewithall the things signified by the Sacraments 1. Proposition The Sacraments ordained of Christ be badges or tokens of our profession which be Christians The proofe from Gods word THe Sacraments are badges or tokens both of Christians and of Christianitie Of Christians For by them are visibly discerned the faithfull from Pagans and Christians Iewes Turkes and all prophane Atheists Of Christianitie For as Circumcision in the old Lawe was a token how the corrupt and carnall affections of the minde should be subdued and that the Lord required not so much an outward of the Body as an inward circumcision of the heart so Baptisme telleth vs that being once dead vnto sinne wee are to liue vnto righteousnes that all wee which haue bin baptized vnto Iesus Christ haue bin baptized into his death c. and must walke in newnesse of life c. for wee haue put on Christ by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwaies be fresh in memorie and that it should be celebrated not with old Leauen neither in the Leauen of maliciousnes but with the vnleauened bread of synceritie and truth so the participation of one Loafe and of one Cuppe in the Lord his Supper doth commend vnto our consideration a sweete concord a brotherly vnanimitie and a constant continuance in the true worship of God without fauouring of Idolatrie in ay respect This doe the godly in al their Churches and throughout the word both teach and testifie The Adversaries vnto this truth Vngodly therefore and in a cursed state are they which equall other things with the Sacraments to discerne Christians from Pagans So the Iacobites imprint the signe of the Crosse on their Armes Foreheades c. to be knowen for Christians which contemne the Sacraments as of none account Soe doe the Anabaptists Ther be saith D. Sarania which hold how the Sacraments were to be administred onely at the first plāting of the Church by the

Manichians which baptize not any Not false christians or Marcionites which did baptise the liuing for the dead Which Marcionites also denied Baptisme vnto all married persons baptized none but persons single virgins widdowes and women diuorced from their husbands Not Originists who maintaine a Baptisme by fire as also that after the resurrectiō of our bodies wee shall haue neede of Baptisme Not of Matthewe Hamants opinion that Norfolke Heretike which stood in it to the death that Baptisme is not necessarie in the Church Not Anabaptists which number Baptisme among things indifferent and so to be vsed or refused at our discretion Not Familists which say there is no true Baptisme but onely among themselues Nor Papists who both baptise Bels Babels as afore hath bin showen art 25. prop. 10 and also make the vowe and profession of the monachall or life of a Monch as good a token of Christians as Baptisme 2. Proposition Baptisme is a signe or seale of the regeneration or newe birth of Christians The proofe from Gods word Baptisme of S. Paul is called the washing of the newe Birth of others the Sacrament of the newe birth to signifie how they which rightly as all doe not receiue they the same are ingrafted into the body of Christ as by a seale be assured frō God that their sinnes be pardoned and forgiuen and themselues adopted for the children of God confirmed in the faith and doe increase in grace by virtue of praier vnto God And this is the constant doctrine of all Churches protestant and reformed The Errors and adversaries vnto this truth But no part of the true Church thinketh as did manie old haeretickes viz. that The baptized of the orthodoxall ministers are to be rebaptized as said the Nouatians Originall sinne is not pardoned in Infants as said the Pelagians because they haue no such sinne in them at all Onely sinnes past and not sinnes future or not yet committed are by Baptisme clensed as the Messalians held Being once Baptized we can no more be tēpted as thought the Iouians which was the error also of the Pelagians The Baptsme of water is now ceased and the Baptisme of voluntary blood by whipping is come in place thereof without which none can be saued as the Flagelliferians published Wee also condemne the opinion Of the Russeis that there is such a necessitie of Baptisme as that all that die without the same are damned Also of the Bannisterians which say that the water at Baptisme is not holy in respect that it is applied to an holy vse that the ordinarie and common washings among the Turkes and Iewes is the same to them that Baptisme is to vs Likewise of the Familie of Loue which conceiue basely of this Sacrament calling it in derision Elementish water and of no better validitie or virtue then common water Also of the Anabaptists who ascribe no more vnto Baptisme then vnto any other thing ciuilly discerning one man from another and say that the Sacraments of the newe Testament are no instruments to raise or confirme faith And lastly of the Papists who maintaine that Baptisme serueth to the putting away of originall sinne onely Baptisme bringeth grace euen ex opere operato 3. Proposition Infants and young children by the word of God are to be baptized The proofe from Gods word Although by expresse tearms wee be not cōmanded to baptize young children yet wee beleeue they are to be baptised and that for these among other reasons 1. The grace of God is vniuersall and pertaineth vnto all Therefore the signe or Seale of grace is vniuersall and belongeth vnto all so well young as old 2. Baptisme is vnto vs as Circumcision was vnto the Iewes But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong vnto the kingdome of heauen and are in the couenant therefore the signe of the couenant is not to be denied them 4. Christ gaue in commandement that all should be baptized Therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessarie that they should be partakers of the Sacrament thereof All Christian churches allowe of the Baptisme of infants Adversaries vnto this truth The premises declare that They slander vs which say That all Protestants denie the Baptisme of children to be necessarie and this is Runnagate Hills report They erre which oppugne this truth as doe many persons but not after one and the same sort For. Some vtterly denie that Infants or young children are to be baptized so did the Pelagians the Heracleons and the Henricians and so doe the Anabaptists whereof said some how baptisme is the inuention of Pope Nicholas and therefore naught others that Baptisme is of the deuill So thought Melchior Hoffeman so also doe the Swermerians a set among the said Anabaptists the Seruetians and the Familie of Loue which doth hold that none should be baptized vntill hee be thirtie yeares old Others refuse to baptise not all but some Infants So denied is Baptisme by the Barrowists vnto the seede of whores and witches by the Brownists vnto the children of open sinners by the the Disciplinarians vnto their children which subiect not themselues as Dud. Fenner saith vnto the discipline of the Church or obey not the Presbyteriall decrees Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the newe ministers of the Church of England as the Brownists doe thinke or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of Infants in France and in Netherland or by vnpreaching ministers as the disciplinarian Puritanes doe hold And others are of opinion that none are to be baptized which beleeue not first Hence the Anabaptists Infants beleeue not therefore be not to be baptized Hence the Lutherans Infants doe beleeue Therefore to be baptized 28. Article Of the Supper of the Lord. The Supper of the Lord is not only 1 a signe of the loue that Christians ought to haue among themselues one to another but rather 2 it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily with Faith receiue the same the Bread which we breake is a partaking of the Body of Christ and likewise the Cuppe of blessing is a partaking of the Blood of Christ. 3 transubstantion or the change of the substance of Bread and wine in the Supper of the Lord canot be proued by holy writ but is repugnant to the plaine words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions 4 The Body of Christ

world The spirituall was giuen vnto them afterward in their second birth through the word The life carnall and corporall is common to all men good and badde and is maintained and preserued by earthly and corruptible Bread common also to all and euery man The life spirituall is peculiar onely to Gods elect and is cherished by the bread of life which came downe from heauen which is Iesus Christ who norisheth and susteineth the spirituall life of Christians being receiued of them by Faith Which spirituall Bread that he might the better represent hee hath instituted earthly and visible Bread and wine for a Sacrament of his Body and Blood Whereby he doth testifie that as verily as wee receiue the Bread with the hands and chewe the same with the teeth and tongue to the nourishing of this life temporall euen so by faith which is in place of hands and mouth to the soule wee verily receiue the true Body and the true blood of Christ our onely Sauiour to the cherishing of the spirituall life in our soules And heerein there is a goodly consent with the most of the reformed Churches and vs The aduersaries vnto this truth Ioyntly we withstand the aduersaries thereof whosoeuer as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries which thinke the Body of Christ so is present in the supper as his said Body with bread and Wine by one and the same mouth at one and the same time of all and euery communicant is eaten corporally and receaued into the Belly The Metusiastes and Papistes which beleeue the substance of bread and Wine is so changed into the substance of Christ his body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and wine The Symbolists Figurists and Significatists who are of opinion that the faithfull at the Lords supper doe receiue nothing but naked and bare signes 5. Proposition To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrarie to the ordinance of Christ. The proofe from Gods word The true and lawfull vse of this Sacrament hath bin afore set downe And there it may suffice vs to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten the cuppe should onely be giuen drunken and all this done in remembrance of Christ And so also testifie the Churches reformed Adversaries vnto this truth But contrarie to the institution of Christ the Papistes abuse this holy Sacrament For They reserue the same and not only so but take it to be a Catholike a pious and a necessarie custome so to reserue it and besides they thinke euery peece and particle of the Sacrament so reserued is the very Body of Christ They carrie it about both vnto sicke folkes Hence saith the Festiuall As often as any man seeth that Body at Masse or some other good praier in worship of his soueraigne Lord. And also thorough cities and townes For whensoeuer the Pope goeth any iourney the Sacramentall bread is carried before him on an ambling Iennet as the Persian kings haue before them carried their Orsmada or holy fire In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine and Spaine those English men as meeting the Sacrament in the streetes will neither doe reuerence therunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloody Inquisition They worship it and for the same haue ordained a certaine set and solemne Feast called Corpus-Christi-day on which the Sacrament is borne about lifted vp and most idolatrously adored 29. Article Of the wicked which doe not eate the Body and blood of Christ in the vse of the Lords Supper The wicked and such as be voide of a liuely faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the siigne or Sacrament of so great a thing The proposition The wicked and such as be void of a liuely faith doe not eate the Body nor drinke the Blod of Iesus Christ in the vse of the Lords Supper The proofe from Gods word S. Paul doth shewe how the Supper of the Lord is receiued of some worthily which do examine and iudge themselues and discerne the Lords Body as also doe abstaine from the table of deuills How these doe participate of the Body and blood of Christ it hath alreadie bin shewen in the last mentioned article prop. 4. Againe of others the same is vnworthily receiued that is to say which themselues doe not examine nor iudge neither discerne the Lords body and doe communicate at the Table of the Lord and at the Table of deuils These may receiue the Sacrament but not the true Body of Christ. The reasons be for that They lacke the wedding garment which is Faith and the righteousnesse of Christ. They are no members of the true Church the Head whereof is Iesus Christ They haue no promise of heauenly refreshing because they are without a liuely faith Therefore they procure vnto themselues most heauie punishements as diseases death guiltines of the Body and Blood of Christ and therewith damnation Of this iudgement be other Churches Christian and reformed besides Errors adversaries vnto this truth The adversaries of this dorine are The Vbiquitaries both Lutheran and Popish they saing the very Body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly these affirming that al Communicants badde and good doe eate the very and naturall Body of Christ Iesus they saying that the true and reall Body of Christ In With Vnder the bread and wine may be eaten chewed and digested euen of Turkes which neuer were of the Church these maintaining that vnder the forme of Bread the same true and reall body of Christ may be deuoured of Dogs Hogs Cats and Rats 30. Article Of both kinds The cuppe of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to al Christian men The Proposition The people must be partakers not only of the Bread but also of the Wine when they approach vnto the Lords Table The proofe from Gods word OVr Lord and Sauiour Christ hath instituted his Supper as he will haue not only the Bread but also the Cup to be deliuered vnto all Communicants So find wee in the word of God namely That the Bread must be giuen to All and eaten of All The Cup is to be giuen to All and to be