Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	apostle_n	day_n	sabbath_n	13,396	5	10.0850	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

of these is like that of the false Apostles which came from Iudea vnto Antioch and taught the Brethren that vnlesse they were Circumcised after the manner of Moses they could not be saued Whome the Apostles Paul and Barnabas first and afterwards Peter Iames and the rest at Ierusalem both zealously did resist and in their first Synod or conuocation powerfully suppresse The latter as bad as that hath bin the mother of many hereticall assertions and horrible conclusions I haue read and many there be aliue which will iustifie it how it was preached in a Mercate towne in Oxfordshire that to doe any seruile worke or businesse on the Lords day is as great a sinne as to kill a man or to committe adultery It was preached in Sommersetshire that to throw a bowle on the Sabboth day is as great a sinne as to kill a man It was preached in Norfolke that to make a Feast or wedding dinner on the Lords day is as great a sinne as for a Father to take a knife and cutte his childes throate It was preached in Suffolke I can name the man and I was present when hee was conuented before his ordinary for preaching the same that to ring moe Bels then one vpon the Lords day to call the people vnto Church is as great a sinne as to commit murder When these things I read and heard mine heart was strucken with an horror and so is it still when I doe but thinke of them and calling into minde the Sabboth doctrine at London printed for I. Porter and T. Man an 95 which I had read afore wherein very many things are to this effect I presently smelt both whose disciples all those preachers are and that the said doctrine had taken deepe impression in mens hearts and was dispersed while our watchmen were otherwise busied if not asleepe ouer the whole kingdome 23. It is a comfort vnto my soule and will be till my dying houre that I haue beene the man and the meanes that these Sabbatarian errors and impieties are brought into light and knowledge of the State whereby whatsoeuer else sure I am this good hath ensued namely that the said bookes of the Sabbath comprehending the aboue mentioned and many moe such fearefull and haereticall assertions haue beene both called in and forbidden any more to be printed and made common Your Graces predecessor Archb. Whitegift by his letters and Officers at Synods and visitations an 99. did the one and Sir Iohn Popham L. chiefe Iustice of England at Burie S. Edmonds in Suff. an 1600. did the other And both these most reuerend sage and honorable Personages by their censures haue declared if men will take admonition that this Sabbath doctrine of the Brethren agreeth neither with the doctrine of our Church nor with the lawes and orders of this kingdome disturbeth the peace both of the Common-weale and Church and tendeth vnto Schisme in the one and Sedition in the other and therefore neither to be backt nor bolsterd by any good Subiect whether hee bee Church or Common-weale man 24. Thus haue errors and noisome doctrines like boiles and Botches euer and anone risen vp to the ouerthrowe of our Churches health and salfety if it might be but yet such hath beene the Phisicke of our discipline as what by launcing purging and other good meanes vsed the Bodie still hath beene vpholden and preserued from time to time And well may errors like grosse humors and tumors continue among vs as neuer Church was or will be quite without them while it is militant heere vpon earth yet are they not of the substance at all of our Religion or any part of our Churches doctrine no more then ill humors which bee in are of the Bodie or dregs in a Vessell of wine bee any part either of the Vessell or Wine which remaneth as at the first most sound and vncorrupted and so continued euen vntill the dying day of that most illustrious religious Princesse Queene Elizabeth The verie Brethren themselues doe write that In regard of the common grounds of Religion and of the Ministerie We are all one We are all of one Faith one Baptisme one Bodie one spirit haue all one Father one Lord and be all of one Heart against all wickednes superstition idolatrie haeresie and we seeke with one Christian desire the aduancement of the pure Religion worshippe and honor of God We are Ministers of the word by one order we administer prayers and Sacraments by one forme we preach one Faith and substance of doctrine And wee praise God heartily that the true Faith by which we may be saued and the true Doctrine of the Sacraments and the pure Worshipe of God is truly taught and that by publike authoritie and retained in the booke of Articles Hitherto the said Brethren And this was their verdict of our Churches doctrine in the last yeare saue one of Q. Elizabeths raigne then which nothing was euer more truely said or written And this Vnitie and puritie of doctrine shee left with vs when shee departed this world 25. Nowe After Elizabeth raigned Noble Iames. Who found this our Church as all the world knoweth in respect of the groundes of true Religion at Vnitie and that Vnitie in Veritie and that Veritie confirmed by publike and regall approbation These ecclesiasticall ministers therefore though a thousand for number who at his Maiesties first comming into this kingdome either cōplained vnto his Highnes of I know not what errors imperfections in our Church euē in points of doctrine as if shee erred in matters of Faith or desired that an Vniformity of doctrine might be prescribed as if the same had not alreadie bin done to his hands or as weary belike of the old by Queene Elizabeth countenaunced and continued desired his Maiestie to take them out a newe Lesson as did the the 71. Brethren of Suffolk are not to be liked Neither can we extoll the goodnes of our God sufficiently toward our King and vs all for inspiring his royall heart with holy wisedome to discerne these vnstaied and troublesome spirits and in abling his Highnes with power and graces from aboue to decree orders and directions for the generall benefit and peace of the whole Church neither suffered hee his eies to sleepe nor his eie-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though neuer so important and waightie affaires of the Crowne and Kingdome 26. My selfe haue read and thousand thousands with an hundred thousand of his Subiects besides haue either read or heard of Proclamations after Proclamations to the number of sixe or seauen at the least of bookes and open speeches of his Maiestie vttered in the Parliament house and all of them made vulgar within a yeare and little more after his happie ingresse into this kingdome taking the administration of this most famous flourishing Empire vpon himself

yet these faithfull Brethren either through forgetfulnes or frailtie or which I rather thinke forced thereunto by the power of truth doe plainly confesse that those verie decrees of our Bishops and Articles of the conuocation house euen that little litle part of the Gospel which the said Bishops and Martyrs brough to light and hath enlightned the whole realme containeth the very fundamentall points of Christianity Whereof I still gather that had their newly reuealed tearmed learned Discourses and doctrines touching Discipline their Presbyteries howsoeuer with goodly glorious titles to rauish poore heartes with the desire thereof brandished and set out neuer bin diuulged or preached we may be saued but without knowing and beleeuing the Articles or doctrine of our Church which yet is not ours but Gods there is no saluation ordinarily to be looked for of any man so true and of such necessitie is this so impertinent and vnneedefull the other 18. Octogesimus octauus mirabilis annus it was prophecied to be a wonderfull yeare long afore it came and will neuer be forgotten now it is past Among the things for which the yeare 88. is famous one and not of least regard is that afore it expired these bookes of the brethren by a Proclamation from Q. Elizabeth were denounced Schismaticall and seditious and the doctrine in them contained erroneous tending to perswade and bring in a monstrous and apparent dangerous Innouation within her dominions and countries and to make a change euen a dangerous change of the forme of doctrine then in vse And therefore the said bookes were commanded to be brought in and deliuered into the hands of authoritie and speciall charge giuen that no moe of that nature should come abroad or be printed Wherby so much as in that blessed Queene whose name with eternall honour shall be recorded these newe fancies of the brethren were hissed and exploded out of this Christian kingdome and the articles or publike doctrine of our Church confirmed countenanced and by the royall prerogatiue of that peerelesse Prince more strongly ratified and commended to her awefull and good subiects then afore 19 The zeale of learned and godly men herevpon was inflamed and their courage so encreased as whereas afore this time but one or two or a very few the first whereof was your L. imediate Predecessor whose memorie be alwaies honourable among the Saints did encounter the Brethren and oppugned their fancies now an Armie of most valourous and resolute Champions and Challengers rose vp which then and diuers yeares ensuing among whome as your Grace was the first in time which gaue the onset so are you to be reckoned with the first and best for zeale wisedome and learning did conflict with these Brethren defended the Prelacie stood for the Prince and State put the newe Doctors to the foile profligated the Elders set vpon the Presbyterie and so battered the new Discipline as hitherto they could neuer nor hereafter shall euer fortifie and repaire the decaies thereof 20. Notwithstanding what the brethrē wanted in strength and learning they had in wilynes and though they lost much one way in the generall maine point of their discipline yet recouered they not a litle aduantage another way by an odde and a newe deuise of theirs in a speciall article of their classicall instructions For while these Worthies of our Church were employing their engins forces partly in defending the present gouernment Ecclesiasticall partly in assaulting the Presbytery and newe Discipline euen at that verie instant the Brethren knowing themselues too weake either to ouerthrowe our holds and that which we hold or to maintaine their owne they abandoned quite the Bulwarkes which they had raised and gaue out were impregnable suffering vs to beate them downe without any or very small resistance and yet not carelesse of their affaires left not the warres for all that but from an odd corner and after a newe fashion which wee little thought of such was their cunning set vpon vs a fresh againe by dispersing in printed bookes which for tenne yeares space before they had bin in hammering among themselues to make them complete their Sabbath speculations Presbyterian that is more then either Kingly or Popely directions for the obseruation of the Lords day This Stratageme of theirs was not obserued then neither I feare me is regarded as it should be yet and yet did since hath and doubtlesse in time to come if it be not timely seene vnto with vnsound opinions and paradoxes will so poison many as the whole Church and Common-weale will find the danger and inconuenience of them so plausible are they to men either popularlie religious or preposterouslie and iniudiciouslie zealous 21. In this their fallie as I said before they set not vpon the Bishops and their calling their Chancelars c. as Popish and Antichristian they let them alone seeing and knowing they are too well backt for them to subuert but which are of great all and almost of the same antiquitie with Bishops diuers of thē and I had almost said as necessarie they ruinate and at one blowe beate downe all Times and daies by iust authoritie destined to religious and holy vses besides the Lords day saying plainely and in peremptorie words that the Church hath none authoritie ordinarily or from yeare to yeare perpetually to sanctifie any other day to those vses but only the Lordes daie They builde not Presbyteries expressedly though vnder hand if it be well marked they doe erect them in their exercises of the Sabbath but they set vp a newe Idoll their Saint Sabbath earst in the daies of Popish blindnes S. Sunday in the middes and mindes of Gods people By the former they haue opened not a gap but a wide gate vnto all licentiousnes libertie and prophanes on the Holie daies which is readily and greedily apprehended of all sorts of people euerie where especially of their fauorites to the hie dishonor of God decay of deuotion hinderance of Christian knowledge and wisedome in all sorts especially in the vulgar multitude and poore seruants aduantage of the common enimies and grosse contempt of the necessarie and laudable orders of our Church By the latter they haue introduced a newe and more then either Iewish or Popish superstition into the land to no small blemish of our Christian profession and scandall of the true seruants of God and therewith doctrine most erroneous dangerous and Antichristian 22. Their doctrine summarilie may be reduced vnto these two heads whereof the one is that the Lords day euen as the old Sabbath was of the Iewes must necessarily be kept and solemnized of all and euerie Christian vnder the paine of eternall condemnation both of bodie and soule The other that vnder the same penaltie it must bee kept from the highest to the lowest both of King and people in sort and manner as these Brethren among themselues haue deuised decreed and prescribed The former

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

not be the seruants of men and that none humane constitution in the Church doth binde any man to breake the least commaundement of God The consideration heereof hath caused other Churches also with a sweete consent to condemne such wicked ceremonies and traditions of men Errors Adversaries to this truth Such vngodly traditions ceremonies are all the ceremonies and traditions in a manner of the Antichristian synagogue of Rome Such also be the Sabbatarian traditions and ceremonies lately broached because they be imposed vpon the Church Necessarilie and perpetually to be obserued of all and euerie Christian vnder paine of damnation both of soule and body For say they speaking yet of their priuate and Classicall Iniunction about the Sabboth day The Lord hath commaunded so praecise a Rest vnto all sorts of men that it may not by any fraude deceipt or circumvention whatsoeuer be broken but that he will most seuerely require it at our hands vnder the paine of his euerlasting displeasure This viz. the manner of keeping the Sabboth praescribed by themselues the Lord requireth of all and euery one continually from the beginning to the end of our liues without any interruption Vnder the paine of euerlasting condemnation Another sort of people there is among vs which will obserue and vse all Ceremonies whatsoeuer as the temporizing Familistes who at Rome and such like places of Superstition will goe vnto idolatrous seruices and doe adoration vnto Idols and no where will they striue or varie with any one about Religion but keepe all externall orders albeit in their hearts they scorne all professions and Seruices but their owne tearming all Temples and Churches in derision Common houses and all Gods seruices or religions besids their owne Foolishnes To the Christian Reader Christian and beloued Reader let me request thee to obserue well the first section of the proofe of this present proposition and therein howe I speake of ceremonies and traditions apparently impious among which I doe reckon papisticall Crosses whereunto the Romanistes doe attribute diuine adoration as elsewhere in this booke and subscription of mine I haue declared and could more copiouslie but the reliques of a Libell of theirs left in the parrish church of Euborne in Barkshire an 1604 sufficiently shal expresse the thoughts of Papists touching their Crosse and Crossing whose words be these Nowe Ma. Parson for your welcome home Read these fewe lines you knowe not from whom You hold Crosse for an outward token and signe And remembrance only in religion thine And of the profession the people doe make For more then this comes to thou dost is not take Yet holy Church tells vs of holy Crosse much more Of power and virtue to heale sicke and sore Of holinesse to blesse vs and keepe vs from euill From fowle feend to fend vs and saue vs from Deuill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth it giue And surely so will we so long as we liue Though thou saist Idolatrie and vilde superstition Yet we knowe it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For vp shall the Crosse goe and you shall goe downe Of this Crosse I spake and mean● and of none other when I number it among things meerely impious and vnlawfull And therefore haue I not a little woundred at those my Brethren which drawe these words of mine in this section vnto the Crosse vsed in our church at Baptisme which I neuer thought nor take to be either papisticall or impious because none adoration not so much as ciuill much lesse diuine is giuen thereunto either by our church in generall or of any minister or member thereof in particular If they haue no other Patrons for their not vsing or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my iudgement and practise I doe allowe thereof This their peruerting of my words contrarie to their sence and my meaning telleth mee that other mens wordes and names are but too much abused by them in that booke to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Euery particular or nationall Church may ordaine change abolish ceremonies or rites ordained onely by mans authoritie so that all things be done to edifying It hath pleased our most mercifull Lord and Sauiour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be vsed whereof Some God his most excellent maiestie hath himselfe ordained as the ceremonie of Baptisme and the Lords Supper which are till the end of the world without all addition diminution and alteration with all zeale and religion to be obserued Others be ordained by the authoritie of each prouintiall or nationall Church that partely for comelinesse that is to say that by those helpes the people of God the better may be inflamed with a godly zeale and that sobernes and grauitie may appeare in the handling of ecclesiastical matters and partly for order sake euen that gouernors may haue rules and directions how to gouerne by Auditors and inferiors may know how to prepare and behaue themselues in sacred assemblies and a ioyfull peace may be continued by the well ordering of Church affaires We haue already prooued that these latter sort of ceremonies may be made and changed augmented or diminished as fit opportunitie and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours Adversaries vnto this truth This manifesteth to the world the intolerable both arrogancie of the Romish church which dare take vpon her to alter and applie to wrong vses the very Sacraments instituted euen by Christ himselfe and to prescribe ceremonies and rites not to some particular but to all Churches in al times and places It sheweth also the boldnesse of our home-adversaries the Puritane dominicanes which say that the Church nor no man can take away the libertie of working sixe daies in the weeke from men and driue them to a necessarie rest of the body vpon any day sauing the seuenth Againe say these men the Church hath none authoritie ordinarily and perpetually to sanctifie any day but the seuenth day which the Lord hath sanctified nor to set vp any day like to the Sabboth day The latter sort what in them is quench the peoples deuotion and hinder them from frequenting of Churches vpon all holydaies falling on the weeke daies and ordained by the lawfull authoritie of the Church 35. Article Of Homilies The second booke of Homilies the seuerall titles wherof we haue ioyned vnder this Article doth containe a godly and wholesome doctrine and necessarie for these times as doth the former booke of Homilies which were set foorth in the

the Manichies the Basilidians the Valentinians the Messalian heretikes the Gentiles and heathen people whereof some in place of God worshipped Beastes vnreasonable as the Aegyptians did a Calfe an Oxe Cats Vulturs and Crocodils The Syrians a Fish and Pigeons the Persians a Dragon some as Gods haue adored men vnder the names of Iupiter Mars Mercurie and such like and some euen at this day for God doe worship Kine the Sunne and what they thinke good so doe inhabitants of Baly in the East Indies Of the Anthropomorphites which ascribed the forme and lineamentes of man vnto God thinking God to be like vnto man Of such as put their trust and confidence to be reposed in God alone either in men liuing as doe both the Persians in their Soldan and the Papists in their Pope who with them is God their Lord and God of infinite power or in Saints departed this life as doe the same Papists both in their S. Francis whome they tearme The glorie of God prefigured by Esay when he said Holy Holy Holy c. and in their Thomas Becket whom they say God hath set ouer the workes of his hands or in Beastes vnreasonable as doth the Mordwite Tartar or finally in riches and other senslesse creatures as doe the Atheists and irreligious worldlings 2. Proposition God is the maker and preseruer of all things The proofe from Gods word THat the world and all things both visible and invisible therein both were made and are preserved by the almightie and onely power of God are truthes grounded vpon the holy Scripture and agreeable to the confessions of Gods people For touching the creation of the world we read that in the beginning God created the heauen and the earth c. He made heauen and earth by him were all things created which are in heauen and which are in earth things visible and invisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him by his Sonne he made the worldes and all these acknowledged by the Churches primitiue and reformed at this day And touching the preseruation of all things by him created My soule praise thou the Lord c. saith the Psalmist which couereth himselfe with light as with a garment spreadeth the heauens like a curtaine which laieth the beames of his chambers in the waters and maketh the cloudes his chariot and walketh vpon the wings of the winde which maketh the spirits his messengers and flaming fire his ministers c. Are not two sparrowes sold for a farthing and one of them shal not fal on the ground without your Father yea and al the haires of your head are numbred saith our S. Christ God that made the world and all things that are therein he is Lord of heauen and earth he giueth life and breath and all things and hath made of one blood all mankinde to dwel on all the face of the earth and hath assigned the times which were ordained before and the bonds of their habitation saith S. Paul The Sonne is the brightnes of the glorie and the ingraued forme of his person and beareth vp all things by his mightie word The Churches of God in Heluetia Basil France and Flanders testifie the verie same Errors and aduersaries vnto these truths Hereby are condemned all Heretikes and errors impugning either the creation of the world by God or his providence in the continuing and preseruation of the same Of the former sort was First Aristotle and his followers which said the world was eternal and without beginning Next the Marcionites that held how God made not the world as being too base a thing for him to create 3. Simon Magus Saturnius Meander Carpocrates Corinthus who ascribed the worldes creation vnto Angels 4. The Manichies who gaue the creation of all things vnto two Gods or Beginnings the one good whereof came good things the other euill whence proceeded euill things 5. The same Manichies and Priscillianists which did affirme man to haue bin the workemanship not of God but of the Deuill 6. The Familie of Loue who deliuer that God by them made heauen and earth 7. The Papists who giue out how sacrificing Priests are the Creators of Christ Of the latter sort were The Stoike Philosophers and the Manichies who are the great patrones of Destinie Fate and Fortune The Familie of Loue which may not say God saue any thing for they affirme that all things be ruled by nature and not ordered by God The old Philosophers who thought that inferior things were too base for God to be carefull of And lastly the Epicures who thinke God is idle and gouerneth not the same Of which minde was Cyprian who held that God hauing created the world did commit the gouerment thereof vnto certaine celestial powers 3. Proposition In the Vnitie of the Godhead there is a Trinitie of persons The proofe from Gods word THe Scripture saith In the beginning God the Father the Sonne and the holy Ghost created the heauen and the earth By 1 the word of the 2 Lord were the heauens made and all the host of them by the 3 Breath of his mouth Loe the heauens were opened vnto 1 him and Iohn sawe 2 the Spirit of God descending like a Doue and lighting vpon him and loe a voice from heauen saying This is 3 my beloued Sonne in whome I am well pleased Because yee are sonnes 1 God hath sent forth 2 the Spirit of his 3 Sonne into your heartes which crieth Abba Father saith the Apostle and againe The grace of 1 our Lord Iesus Christ and the loue 2 of God and the communion of the 3 holy Ghost be with you all And S. Iohn There are three which beare record in heauen 1 The Father 2 the word and 3 the holy Ghost and these three are one This truth hath alwaies bin and serously is confessed in the church of Christ. Errors adversaries vnto this truth Then cursed are all opinions of men contrarie herevnto whereof Some denied the Trinitie affirming there is one God but not three persons in the Godhead so did the Montanists and Marcellians and so doe the Iewes and Turkes Some as the Gnostikes Marcionites and Valentinians affirme there be moe Gods then one and yet not three persons nor of one and the same nature but of a diuers and contrarie disposition Some thinke there be three Gods or spirits not distinguished onely but diuided also as did the Ennomeans and Trethectes Some feare not to say that in worshiping the Trinitie Christians doe adore three Deuils worse then all the idols of the Papists such blasphemers were the Heretikes Blandrat and Alciat Some will

of the virgine onely but by the seede of man too so said Ebion and Carpocrates 6. The flesh of Christ was spirituall and his soule carnal so dreamed the Valentinians 7. The carnal bodie of Christ was consubstantial with the Father as published the Apollinarians 8. The humane nature of Christ before his passion was deuoide of humane affections so thought the Seuerites 3. Proposition Christ is God and man and that in one person The proofe from Gods word THat the Diuine and humane natures of Christ are vnited in one person it accordeth with the holy Scripture For The worde was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn And Matthew Iesus when he was baptized c. loe a voice came from heauen saying This is my beloued Sonne in whome I am well pleased He that descended is euen the same that ascended farre aboue all heauens that he might fill all things saith S. Paul Againe Christ Iesus being in the forme of God thought it no robberie to be equall with God he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man c. wherefore God hath also highly exalted him c. that euery tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father And the same Apostle There is one God and one mediator betweene God and man euen the man Christ Iesus who gaue himselfe a ransome for all men Vpon these and the like grounds I beleeue in God the Father almightie c. and in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgine Mary The right faith is that wee beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man c. who although he be God and man yet he is not two but one Christ. One not by the conuersion of the Godhead into flesh but by taking of the manhood vnto God One altogether not by confusion of substance but by vnitie of person I beleeue in one Lord Iesus Christ the onely begotten sonne of God begotten of the Father before all worldes God of God light of light very God of very God begotten not made beeing of one substance with the Father by whome all things were made Who for vs men c. came downe from heauen and was incarnate c. He suffered and was buried c. and he shall come againe c say the ancient and first Christians The very same is the beleefe and confession of all the reforformed Churches at this present and alwaies hath bin Errors and adversaries vnto this truth Detestable therefore is the error Of the Acephalians who denied the properties of the two natures in Christ Of the Seuerites of Eutiches and Dioscorus who affirmed the diuinitie and humanitie of Christ to be of one and the same nature Of the Monothelites who denied that two wils viz. a diuine and humane were in Christ Of Theodorus Mesechius who said that the word was one thing and Christ another Of Nestorius who denied the two natures of Christ to be otherwise vnited than one freind is ioyned to another which onely is in good will and affection Of Seruetus who said of Christ that he was the patterne of all things and but a figure of the Sonne of God and that the body of Christ was compact of three vncreated elements and so confounded and ouerthrewe 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 and that to reconcile his Father vnto vs and to be a Sacrifice for all sinnes of men Hence I beleeue the forgiuenes of sinne He suffered for our saluation For vs men and for our saluation he came downe from heauen say our forefathers in their confessions as doe also our brethren through-out Christendome Errors and aduersaries vnto this truth Wicked then are all opinions and assertions contrarying crossing this truth as That the Father in his deitie not the Sonne in his humanity did suffer which error the Patripassians did hold That Christ aswell in his diuinitie as in his humanitie suffered for mankind an error of Apollinaris of old and of Islebius and Andreas Musculus of late yeares 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 showe onely said the Cerdonites the Euticheans and the Manicheans and another man said the Theopaschits and Basilides yea the very Deuils and not Christ said the Manichies suffered and hung on the crosse That the whole passion of Christ is to be vnderstood allegorically and not according to the letter as the Familie of Loue doe thinke That Christ on the Crosse hath suffered 1 for the redemption of mankinde and shall suffer againe for the saluation of the Deuills such heretikes there haue bin 2 as Iesus but shal againe suffer as Iesus Christ which was one of Francis Ket his heresies for which he was burned 3 for men but one mother Iane is the Sauiour of women a most execrable assertion of Postellus the Iesuite The fantasies of the Iacobites and Turkes The popish doctrine touching the Masse praiers vnto Saintes Pardons and Purgatorie which make the passion of Christ either of none effect or to put away but originall sinne onely That albeit our Sauiour hath suffered for all men in generall yet both each man must suffer for himselfe in particular and the workes of one man may satisfie the iustice of God for another which are popish errors That Christ died not for the sinns of all men and that some sinnes are so filthie and enormous as Christ his blood vpon true repentance of the delinquents part cannot wash them away which was Kains Fr. Spiras and other desperate persons error That whatsoeuer is written touching Christ his sufferings must in vs and with vs be fulfilled the false doctrine of H.N. 3. Article Of the going downe of Christ into Hell As Christ died for vs and was buried so also it is to be beleeued that he went downe into Hell The Proposition Christ went downe into Hell The proofe from Gods word SVndrie be the texts of Scripture for Christ his descension into Hell Mine heart was glad saith Dauid a figure of Christ my glorie reioyced my flesh also shall rest in hope For why Thou shalt not leaue my soule in hell O Lord my

which of modestie I will not mention but doe ouer passe 5. Proposition Invocation of Saints is a fonde thing not warranted by the holy Scriptures nor consonant but contrarie vnto the same The proofe from Gods word The Christian exercise of Prayer is a dutie which may not be either securely omitted or vainly abused And though many things in prayer be necessarily to be obserued yet a speciall point is it that in our supplications and prayers we doe call onely vpon God For so to doe we are both commanded euen by God himselfe and thereunto also allured by manifold as well promises of large blessings as by the examples of godly men in all ages Patriarkes Abraham Isaac Iaakob Prophets as Daniel Elias Ieremie Centurions Publicans Apostles as Paul Peter c. yea of all the Elect of God in this world On the other side to pray vnto any creature that is out of this world besides Iesus Christ there is in the Scripture neither Law to command nor promise of blessing nor any example of godly men or women to prouoke Finally as all Gods people in the purer and former times haue so in these daies the Protestant Churches vtterly condemne the inuocating of or praying vnto creatures whatsoeuer The Adversaries vnto this truth Therefore the Romish doctrine that Saints are to be praied vnto and their daily praying as occasion serueth vnto S Agatha that haue sore breasts vnto S. Benedict that either be or feare to be poisoned vnto S. Clare for them that haue sore eies S. Damian that be sicke for health S. Erasmus for helpe in the intrals S. Feriol for Geese S. Giles for women that would haue children S Hubberts for dogges S. Iob for them which haue the poxe S. Katherine for knowledge S. Loys for horses S. Margaret for women in trauaile S. Nicholas for little children S. Otilia for the headach S. Petronil for the Ague S. Quintin for the cough S. Ruffin for lunacie or madnes S. Sebastian for the plague S. Thomas Becker for sinners S. Valentine for the falling sicknes S. Winefield for virginitie S. ✚ or Crosse for all things it is vaine not warrantable by Gods word but altogether repugnant to the holy scriptures The vanitie and idolatrie of the Popish Invocation further demonstrated from that booke of theirs entituled Horae beatissimae virginis c. Oremus Maiestatem tuam Domine suppliciter exoramus vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator rector ita apud●● sit pro nobis perpotuus intercestor per Dominum nostrum Iesum Christum Oremus Deus pro cuius Ecclesia gloriosus martyr Rontifex Thomas gladiis impiorum occubuit praesta quae sumus 〈◊〉 omnes quiaius impl●rant auxilium prae petitionis eius salutarèm cause quantur effectum per Dominum nostrum Versus Ora pro nobis beata Katherina Resp. Vt digni efficiamur promissionibus Christi Versus Ora pro nobis beate Martyr Sebastiana Resp. Vt mereamur pestem epidimiae illaesi transire promissionem Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum vt tollat omne noxium Ne proreatu criminum morbo vexemur dentium Let vs pray O Lord we humbly beseech thy Maiestie that as thy blessed Apostle Andreas was a preacher and ruler of thy Church so he may be a perpetuall intercessor for vs through Iesus Christ our Lord. Let vs pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the vngodly graunt we beseech thee that such as call vnto him for helpe may obtaine a good effect of his godly praier through our Lord. The vers O blessed Katharine pray for vs. Thans That wee may be made worthy of the promises of Christ. The vers O blessed Martyr Sebastian pray for vs. The Ans. That wee deserue to escape the plague without hurt and obtaine the promises of Christ. Christ his noble virgin Apollonia pray vnto the Lord to remoue whatsoeur is hurtfull least for the guiltines of our sinns wee be vexed with the tooth ach Whosoeuer saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not die of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem reuocasti presta supplicibus tuis qui pro simili peste reuocanda sub tua confidunt fiducia ipsius gloriesi Confessoris tui pr●camine ab ipsa peste epidi●●ae ab omni perturbatione liberemur per Christum Dominum nostrum Oratio ad tres Reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctam Trinitatem rogo vos per regem regum quem vagiente●● in cunis vider● meruistis compatiamini tribulationum mearum hodiè intercedatis pro me ad dominum cuius desiderio exules factiestis Crux Christi protege me Crux Christi salua me Crux Christi defende me ab omni malo Let vs pray O almightie and euerlasting God who by the prayers and merits of thy most blessed Confessour Roche didest reuoke a certaine generall plague grant vnto thy suppliants who for the reuocatiō of the like plague doe trust in thy faithfullnes by the prayer of that thy glorious Confessour wee may be deliuered from the plague and from all aduersity through Christ our Lord. A prayer vnto the 3. kings O King Iaspar king Melchior king Balthasar I beseech you by euery of yournames I beseech you by the holy Trinitie I beseech you by the king of kings whom yee deserued to see euen in his swadling cloathes that you would take pittie on my troubles this day and make intercession for mee vnto the Lord for whose desire yee made your selues exiles O Christs crosse protect me ô Christs crosse saue me ô Christs crosse defend mee from all euill 23. Article Of ministring in the Congregation 1 It is not lawfull for any man to take vpon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before he be lawfully called and sent to execute the same 4 And those wee ought to iudge lawfully called and sent which be 5 chosen and called to this worke 6 by men who haue publike authoritie giuen vnto them in the congregation to call and send ministers into the Lords vineyard The propositions 1. None publikely may preach but such as thereunto are authorized 2. They must not be silent who by office are bound to preach 3. The Sacraments may not be administred in the Congregation but by a lawfull Minister 4. There is a lawfull Ministery in the Church 5. They are lawfull Ministers which be ordained by men lawfully appointed to the calling and sending forth of Ministers 6. Before

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