grant but not of God such are the Rhemists 25. ARTICLE ⧠Of the Sacramentes SAcramentes ordeined of Christe 1 bee not onely badges or tokens of christian mens profession but rather theie bee 2 certaine sure witnesses and effectual signes of grace and Gods good-wil towards vs by which he doth worke inuisiblie in vs 3 and not onely quicken but also strengthen and confirme our faith in him 4There bee two Sacramentes ordeined of Christe our Lorde in the Gospel that is to saie Baptisme and the Supper of the Lord. Those fiue commonlie called Sacraments that is to saie 5 Confirmation 6 Penance 7 Orders 8 Matrimonie 9 and extreme-Unction are not to be coupled for Sacramentes of the Gospel being such as haue growen partlie of the corrupt following of Th'apostles partlie are states of life allowed in the Scriptures but yet haue not like nature of Sacramentes with Baptisme and the Lordes Supper for that theie haue not anie visible signe or ceremonie ordained of God 10 The Sacramentes were not ordained of Christe to be gazed vpon or to be carried-about but that we shoulde duelie vse them 11 And in such onelie as worthelie receiue the same theie haue à wholesome effect or operation but theie that receiue them vnworthilie purchase to themselues damnation as Sainct Paule saith The Propositions 1 The Sacraments ordained of Christe be badges or tokens of our profession which be Christians 2 The Sacramentes be certaine sure witnesces and effectual signes of grace and God his goodwil towarde vs. 3 By the Sacramentes God doth not onely quicken but also strengthen and confirme our faith in him 4 Christ hath ordained but two Sacramentes in his holie Gospel 5 Confirmation Is no Sacrament 6 Penance Is no Sacrament 7 Orders Is no Sacrament 8 Matrimonie Is no Sacrament 9 Extreme-Vnction Is no Sacrament 10 The Sacramentes are not to be abused but rightlie to bevsed of vs al. 11 Al which receiue the Sacramentes receiue not there-withal the thinges signified by the Sacrament 1 The Sacraments be not meere and onelie tokens of à Christian profession as shal appeare yet are the Sacraments badges or tokens Of Christians For by them are visiblie discerned The faithful from infidels Christians from Pagans Iewes Prophane Atheists The true seruants of God from enemies to the truth See aâ— 19. proposit 5. where it is declared howe the true Church is knowne by the due administration Of the worde preached Of the Sacraments Of Christianitie For As Circumcision in th' old lawe was à token howe al the corrupt and carnal affections of the mind should be subdued and that the Lord required not so much an outwarde of the bodie as an inwarde circumcision of the harte Deut. 10 16. 30 6. Iere. 4 4. Acts. 7 51. Rom. 12 28. Phil. 3 3. Col. 2 11 so Baptisme â—elleth vs that being once dead vnto sinne we are to liue vnto righteousnesse that al wee which haue bine baptized into Iesus Christ haue bine baptized into his death c. and must walke in newnesse of life c. Rom. 6 3. c. for wee haue put on Christ Gal. 3 26. by baptisme As the Paschal Lambe was to the Iewes à 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 maliciousnesse but with the vnleauened bread of synceritie and truth 1. Cor. 5 8 So the participating of one loafe and of one cup in the Lord his Supper doth commend vnto our consideration à sweet concord à brotherlie vnanimitie and à constant continuance in the true worship and seruice of God without â—aâ—ouring idolatrie in anie â—espect 1. Cor. 10 17 c. This do the godly learned euerie where teach c Some reformed Churches by pub Conses do testifie Heluet 1. ar 10. Heluet 2. c. 19. Ausburg ar 13. Saxon ar 12. Vngodly therefore in à cursed state are theiâ— That contemne the SacrameÌ„ts as of none accompt regard not what men do thinke theÌ„ to be whether Haeretlkes Schismatikes Epicures VVhich think the Sacraments are but only bad ges of an outward Church therfore either securelie neglect them or at the most care but onlie to seeme though in truth theie be not christians Such are Generalie al hypocrites Particularly the Messalians SvvermeniaÌ„s Familists vvho thinke that for obedieÌ„ce sake to magistrates the SacrameÌ„ts are to be receiued but are of none effect to the perfect ones in the Familie 2 Infinitlie doth God declare his vnspeakeable and incomprehensible good-wil to man ward yet in theis daies by none outward thing more notably and effectuallie than by the Sacraments For Of Baptisme Saith Christ he that beleeueth and is baptized shal be saued Mar. 16 16. Peter saith Amend your liues and be baptized euerie one of you c. for the remission of sinnes Acts. 2 38. Paul writeth Husbands loue your wiues euen as Christ loued the Church and gaue him selfe for it that he might sanctifie it and clense it by the washing of water through the worde c. Ephes. 5 25 c. Of the Lord his Supper saith Christ touching The bread This is my bodie VVhich is giuen for you Luke 22 19. VVhich is broken for you 1. Cor. 11. 24 The cup This is my bloud of the newe Testament that is shed for manie for the remission of sinnes Matth. 26 28. Luke 22 20. This truth do the purer Churches of this time euerie where acknoledge Confession of Heluet. 2. c. 19. 20. 21. Heluet. 1. ar 20. 22. Bohem. c. 11. 12. 13. France art 34. 35 36. 37. 38. Fland. art 33. 34 35. Ausburg art 9. 13. Saxon. art 12. 13 14. VVittem art 10. 19. Sueaue art 16. 17. 18. CoÌ„trarie herevnto the Papists erroneouslie do hold that the Sacraments are not seales but causes of Grace Iustification Out of which as one error en gendereth another ariseth That theie which are partakets of the Sacraments are vndoubtedlie saued That so manie as are not incorporated into the visible Church by the Sacraments at the least of Baptisme are assuredlie condemned 3 The Sacraments be not meerlie tokens either of our dutie towards God and man or of God his good wil to vsward but besids by them he doth Quicken StreÌ„gthen Confirme Our faith in him So we maie read In the Scripture Acts. 2 38. c. 1. Cor. 6 11. Ephes. 5 26. 1. Cor. 10 â—6 1. Cor. 11 28. In the godlie Confes. of this time Heluet. 2. c. 19. 20 21. Heluet. 1 art 20. Basil. art 6. Bohem. c. 11. 12. France 34. Flan. art 33. 34. Ausb art 13. Saxon. art 13. Sueau cap. 17. Howbeit this faith in God is not necessarilie tied vnto the visible signes and SacrameÌ„ts For VVithout the Sacraments manie haue liued and died who yet pleased God are no doubt saued either in respect Of their faith so are we to thinke of aâ— the godlie Men VVhich were borne died before th'institution of CircumcisioÌ„ VVhich were
an instrument theie that receiue Baptisme rightlie are graffed into the Church the promises of forgiuenes of sinne and of our adoption to bee the sonnes of God by the holie Ghoste are visiblie signed and sealed faith is confirmed and grace encreased by vertue of praier vnto God 3 The Baptisme of yong children is in anie wise to bee retained in the Church as most agreeable with th institution of Christ. The Propositions 1 Baptisme is á signe of profession and marke of difference whereby Christian men are discerned from other men that be not Christians 2 Baptisme is à signe or seale of the regeneration or newe birth of Christians 3 Infants are to be Baptized by the word of God 1 Howe the Sacramentes are tokens and therefore Baptisme is á signe of the true Church which be christians it maie be read Out of the vvord of God in the fifth proposition of the 19. Article In the publique vvritinges of the Protestant Churches Confes Heluet art 20. Heluet. 2. cap 19. 20. Basil. art 5. sect 2. France art 35. Flan. art 34. Ausburg art 13. Saxon. art 1â— This declareth that vvee are Christians and Not Nazarens who were And so as Hierome noted of them wet neither Iewes noâ— Christians with the Iewes circumcised VVith the christians baptized Not Euchyts who condemn Baptisme Not Maniâ—â—â—ans vvhich baptize not anie Not Cataphrygians vvhich baptize the dead Not Papists that baptize Bâ—lâ— and babels where-as none but reasonable creatures to be incorporated into the visible Church are to be baptized Not of Tho. Aquinas opinion that maketh the vovv or profescion of Moncherie as good à token of Christians as baptisme Not of OrigeÌ„ his mind vvhich Deâ—endeth à Baptisme of fire Thinketh hovv after the resurrection vvee shall haue neede of Baptisme 2 Baptisme of S. Paul is called the washing of the nevve birth Tit. 3. 5. of others the Sacrament of the nevve birth to signifie hovve theie which rightlie as al do not See art 25. pro. 3 â—â— receaue the same are ingrafted into the church 1. Cor. 12. 13. Are as by a seal from God assured That their sins be pardoned forgiuen Act. 2 38. Hovv theie are addopted to be children of god Tit. 3. 5. Are confirmed in faith Mat 16. 16. Doe encrease in grace by vertue of praier vnto Cod. Act. 22. 1. 9 This do the Churches reformed by subscription approoue Confes. of Heluet. 1. art 21. Heluet. 2. c. 20. Bohem. cap. 12. France art 35. 38. Flan. art 34. Ausburgh art 9. Saxon. art 13 VVittem c. 10 Sueau cap. 17. But no parte of the true Church doth thinke That Baptisme is onely à badge of our profession and nothing auaileable vnto euerlasting life as some Libertines do hold which the Bannisht do saie That the vvater at Baptisme is not holie in respect that it is applied to an holie vse That th' ordinarie and common vvorthines among the Turkes and Ievves is the same to them that baptisme is to vs. That of so great efficacie is the Coole or hood of S. Francis as the Baptisme of Christe as the Franciscanes do reach That Original sin is not pardoned in infants at Baptisme because theie haue none original sinne at al vvhich the Pelagians deliuer As the Papistis do publish That none can enter into the state of grace vnlesee he bee baptized That Baptisme serueth to the putting avvaie of Original sinne onelie and not of actual sinnes besides vvhich the children of God do and shal commit That Baptisme bringeth grace exopere operato euen because it is ministred and receaued That being once baptized vvee can no more be tempted vvhich error the Iouinians did maintaine 3 Although by expresâ—â— tearmes vvee bee not commaunded to baptize yong Children yet vvee beleeue theie are to bee baptized For in asmuch as in the word of God vvee finde that The gracâ— of God iâ— vniuersal and partaineth vnto al therfore the siâ—ne or seale of graâ—e is vniuersal belongeth vnto al so vvel yong as old Baptisme is vnto vs as Circumcision was vnto the Iewes but th'infantes of the Iewes vvere circumcised therefore the children of Christians are to be baptized Children belong to the kingdom of heauen Mat. 19. 14. are in the couenant Therefore the signe of the couenant is not to bee denied them Christ gaue in commaundement that vvithout exception al should be baptized Math. 28. 19. Therefore yong children are not to be exempted Christe hath shed his blood aswel â—â—r washing-awaie the sinnes of Children as of th' elder sort Therefore it is verie necessarie that theâ—e should be partakers of the Sacrament thereof This good Christians which â—â—aue renounced poperie as theie like of so theie allovv the Baptisme of yong Children as maie appear in the Confession of Heluet. â— aâ— 21. Heluet. 2. c. 20 Bohem. c. 12. France art 35. Fland. art 34. Ausb art 9 Saxon. art 13. VVittem cap. 10. Sueau cap 17. Oppugned iâ— this truth by The pelagians The Herâ—deonâ— Th'anabaptists The F. of Loue VVho denie the baptism of infants or yong children 28 ARTICLE Of the Lordes Supper THE Supper of the L. is not 1 onelie à signe of the loue that Christians ought to haue among themselues one t'another but rather 2 it is à Sacrament of our redemption by Christs death Insomuch that such as rightlie worthilie and with faith receiue the same the bread which we break is à partaking of the bodie of Christ and likewise the cup of blessing is à partaking of the blood of Christ. 3 Transubstantiation or the chaunge of the substaunce of bread and wine in the Supper of the Lord cannot be proued by holie writ but it is repugnaunt to the plaine wordes of Scripture ouerthroweth the nature of à Sacrament and hath giuen occasion to manie superstitions 4 The bodie of Christ is giuen taken and eaten in the Supper onelie after an heauenlie and spiritual manner and the meane whereby the bodie of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christes ordinance reserued carried-about lifted-up or worshipped The Propositions 1 The Supper of the L. is à signe of the loue that Christians ought to haue among themselues 2 The L. Supper is à Sacrament of our redemption by Christes death and to them which receiue the same worthelie by faith à partaking of the bodie and blood of Christe 3 The bread and wine in the L. Supper be not changed into another substance 4 The bodie of Christe is giuen taken and eaten after an heauenlie and spiritual and not after à carnal sorte 5 To reserue carie-about lift-up or worship the Sacrament of the Lords Supper is contrarie to th'ordinaunce of Christe 1 The Supper of the Lord is à token of the loue that Christians ought to haue among them selues For vvhich cause it is called The Lordes table 1. Cor 10. 21 The Lordes Supper 1. Cor. 11. 20. A communion of the Saints of God 1. cor
10. v. 16. This is the doctrine also of other Churches besides as mai appear by the â—onfession of Heluet. 2. c. 21. Basil. art 6. Bohe. c. 13 Fland. art 35. Saxon. art 14. Sueau c. 18 So think not those men VVhich contemne this Sacrament of Loue with Th'anabaptistes vvhich rail vpon it being vsed after the institution of Christe and call it VVith the Papistes A Table Prophane Detestable The cup of diuels A kinde of idolatrous meates VVhich denie it manie Christians and all owe it onelie to à few Antichristian shauelings VVhich abuse it with Halters and hollow harted Christians Corinthians that wil Drinke the cup of the Lord and the cup of the diuels Participate at the Lords table and at the table of diuels 2 The Supper of the Lord Is to al christians à Sacrament of our redemption by Iesus Christe Math. 26. 28. Luke 22. ver 19. 20. Marke 14. 24 1. Cor. 11. 24 To such as receue the same It is the partaking of the bodie blood of Christ. 1. cor 10. 16. worthelie 1. Cor. 11. 28. c. By faith 2. Cor. 13. 5. Iohn 6. 35 A trueth this is not onelie in harte beleeued but by publik writings al so testified to the vvorld by our neighbour Churches Confes of Heluet. 2. cap. 11. Heluet. 1 art 22. Basil. art 6. Bohem. ca 13. France art 37. Flan. art 35. Ausb touching the Masce art 1. 3. Sax. art 14. VVittem cap. 19. Suca c. 19. This proposition diuerslie hath bin assailed For Some either deniing or not acknowledgeing the benefits of this so heaueÌ„ly à Sacrament doe saie It is not à seale of spiritual graces but onelie à signe of Christian profession It is to bee receaued onelie for obedience take to the Princes procedings but is of non effect to the perfect ones an opinion of the Family It doth neither good nor hurt to the receauers the Mescalians error It is not à signe assuring the harts of the faithful hovv their sinnes bee forgiuen For vvee must alvvaies doubt of the remission of our sinns saie the Papists It is to bee receaued to the comfort of the bodie onelie but is no refreshing of the soule Som haue conceaued doe hold most erroneous opinions touching the manner of receuing the same deliuering to the world that It can profite such as haue no faith euen Babes or infants in this error wer the Nectorians Graecians Moranians that I saie not Cyprian Origen Austine VViked men destitute of al knoledge true sense of godlines and for no cause but onlie because theie receaue the same The dead bodies of men th' error of certaine condemned long agoe It can benefit such as recaue it not at al if it be ministred on their behalf being Theis errors the Papistes stifelie doe defend Absent vppon the seas in wars yea by death Praesent and yet do not participate but the Priest for them 3 Transsubstâ—tiation or the change of the substance of bread and wine in the supper of the Lorde we do vtterlie denie and the reasons mouing vs thereunto are for that It is repugnant to the plaine wordes of the Scripture For I wil not drinke hence-forth of this fruit of the vine saith our Sauiour Christ Matt. 26 29. Mar. 14 25. which fruit had it realie bine either the blood oâ— by waie of concomitance the verie bodie and blood of Iesus Christ then our Lorde and Sauiour had eaten himselfe vvhich is not onelie blasphemous to be spoken but also impossible to be done and directlie against the word of God vvhere commandement is often giuen that the blood with flesh not of beast much lesse of man must not bee eaten Gen. 9 4. Leuit. 17 14. The heauen muste conteine Iesus Christ vntil the time that al things be restored saith Saint Peter Acts. 3. 21. If Christ corporalie according to his humanitie be in heauen then is he not in the Sacrament As often as yee shal eate this bread ' not Christ his real bodie and drinke this cup not the real blood of Christ ye shew the Lords death til he come saith Saint Paul â— Cor. 11 20. Therefore he is not come which he must be being vnder the formes of bread and wine It ouerthrovveth the nature of à Sacrament For where there is none element there can be no Sacrament Because the word comming vnto Th'element maketh a Sacrament It hath bine the occasion of manie superstitions For from hence proceeded The reseruing of the transsubstantiated bread for sundrie superstitious ends Th' adoring of the bread euen as God himselfe and that of priest and people The carieng-about in pompous procession of their waâ—er God The popish feast called Corpus Christi daie The due coÌ„sideration hereof hath moued the reformed Churches to detest transsubstantiation as in hart word so by writing Confes of Hel. 2. cap. 21. Hel. 1. art 22. Basil. art 6. Bohem c. 13. VVittem c. 19. Abominable therfore be the popish errors that In Th'eucharist there is not the substance of bread and wine but onelie the meere accidents and qualities Substancialie realie the bodie blood together with the soule and diuinitie of our L. Iesus Christ and therfore whole Christ is conteined in the sacrament of Eucharist Vnder each kind and vnder euerie part of each kinde seueralie whole Christ is comprised After the consecration in the wonderful Sacrament of Th'ucharist the bodie blood of our Lorde Iesus Christ is and that not onelie in the vse while it is taken but afore also after in the hostes or consecrated peeces reserued or remaining after the communion In the holie Sacrament Christ th' onelie begotten sonne of God is to be adored with the verie worship of Latria Marcus also that detestable haeretike held that the wine of the lords Supper was conuerted into blood 4 Although our Sauior Christ bee in heauen as hath bine proued and therfore can not corporalie be giuen taken and eaten yet we beleeue that by à secret and incomprehensible vertue of thâ— holie Ghost hee doth nurish quicken vs by his verie bodie and blood apprehended by à liuelie faith For the better vnderstanding of this great mysterie wee are to note that the regenerate haue à double life with in them whereof One is carnal and temporarie vvhich theie haue brought with them from their first comming into the world This life is common to al men good bad and is praeserued by earthlie and material bread common also to al and euerie man One is spiritual and heauenlie giuen vnto them in their second birth which is through the worde 1 Pet. 1. 23. This life is peculiar onlie to the elect of God and maintained by the bread of life vvhich came-downe from heauen which is Iesus Christ Iohn 6 51 He nurisheth and susteineth the spiritual life of all Christians if he be eaten that is receiued of them spiritualie through faith Iohn 6 35. Rom. 3 25 vvhich spiritual bread that he might the
better repraesent hee hath instituted earthlie and visible bread and vvine for à Sacrament of his bodie and blood vvhereby he doth testifie that as verelie as we receiue the Sacrament vvith hands eat the same with mouth and teeth to the nurishing of this transitorie life euen so trulie by faith vvhich is in place of handes and mouth to the soule we receiue the true bodie and the true blood of Christ our onelie Sauiour to the cherishing of the spiritual life in oursoules The churches of God elsewhere reformed agree with vs in this point Confes. of Heluet 2. cap. 21. Heluet. 1. art 22. Basil. art 6 Bohem. c. 13. France art 36. Fland. art 35. Saxon. art 14. And iointlie vvee withstand th'errors Of the Capernaits vvhich thought the flesh of the Lorde might bee eaten with mans mouth Of the Synusiasts Vbiquitaries VVho thinke the bodie of Christ so is praesent in the supper that his verie bodie vvith bread and wine by one and the same mouth at one and the same time is eaten corporalie and deuoured Of the Metusiasts Papists VVhich beleeue the substance of bread and vvine is so chaÌ„ged into the substance of christ his bodie that nothing remaineth but the real bodie of Christ besides th' accidents of bread and wine Of the Symbolists Figurists or Significatists so called because theie are of opinion that the faithful receaue nothing but the naked and bare signes 5 The true and lawfull vse of the SacrameÌ„ts hath bine set dovvne afore Therefore it shall suffice in this place onlie to saie that the Lordes Supper vvas ordained to th' end that The bread should be Broken Eaten As it is Math. 26. 26. Mark 14. 22. Luke 22. 19. 1. Cor 10. 16. 1. Cor. 11. 24. The cup should be Giuen Drunken As vve maie read Math. 26 27. Marke 14. 23. Luke 22. 17. 1. Cor. 10. 16. 1. Cor. 11. 25. And al this in remembraunce of Christ Luke 22. 19. 1. Cor. 11. v. 24. 25. Confes. of Heluet. 2. c. 21. Basil. art 6. Bohe. c. 13 Ausb touchhing the Masse art 1. Saxon. art 14. VVittem ca. 19. Against th'ordinance therfore of our S. Christ do the Papistes In reseruing In carrieng about In lifting vp In worshipping The L. Supper Reade more in this Art and in the 25. art proposit 10. 29 ARTICLE Of the vviked vvhich doe not eate the bodie and blood of Christe in th' use of the Lords Supper THE wiked and such as be voide of à liuelie faith although theie do carnallie and visiblie presse with their teeth as S. Augustine saith the Sacrament of the bodie and blood of Christe yet in no wise are theie pertakers of Christe but rather to their condemnation doe eate and drinke the signe or Sacrament of so great à thing The Proposition The wiked and such as be void of à liuelie faith do not eate the bodie nor drinke the blood of Iesus Christe in th' use of the Lords Supper S. Paul declareth hovv the Supper of the Lord is receaued VVorthelie of some which do Hovve theis do participate of the bodie and blood of our Sauiour Christ it hath bine alreadie shewen in the former art proposit 4. Themselues 1. Cor. 11 ver 28 31. Examine Iudge Discerne the Lords bodie 1. Cor. 11 29. Abstaine from the table of diuels 1. Cor. 10 21. Of some vnvvorthelie 1. Cor 11 29. as of them VVhich themselues do not 1. Cor. 11 v. 38 31. Examine Iudge VVhich discerne not the Lords bodie 1. Cor. 11 29. VVhich wil communicate at the table 1. Cor. 10 21. Of the Lord Of diuels Theis mai receiue the sacrament but not the true bodie of Christ. The reasons be for that Theie lack the vvedding garmeÌ„t which is faith the righteousnes of Christ. Theie are no members of the true Church the head whereof is Iesus Christ. Ephes. 4 15 c. Theie haue no promise of heauenlie sustenance because theie are with-out à liuelie faith Iohn 6 35. Therfore theie procure vnto themselues most heauy punishments 1. Co. 1â— 27. Sicknesse death Guiltines of the bodie and blood of christ DamnatioÌ„ This is the iudgement of other christian churches be sides Confes. of Heluet. 2. ca. 21. Heluet. 1. in the declaration of the Lords Supper Basil. art 6. Bohem. cap. 13. France art 37. Fland. art 35. Saxon. art 14. Th' aduersaries of this doctrine be Th'ubiquitaries which thinke that al communicants as vvel bad as good do eat the verie natural bodie of Iesus Christ. The Papists which deliuer that not onelie in th' use of the L Supper the wiked do eat the real bodie of Christ but also nut of vse the verie vermine as mice rats may deuour the same 30 ARTICLE Of both kindes THE cup of the Lorde is not to be denied to the laie people For both the partes of the Lords Sacrament by Christes ordinaunce and commaundement ought to be ministred to al Christian men alike The Propositions The people must be pertakers not onelie of the bread but also of the wine when theie approch vnto the Lorde his Table Our Lord Sauiour Christ hath so instituted his Supper that hee wil haue not on lie the bread but also the Cup to bee deliuered vnto al Communicants So finde vve in the vvord of God that The bread must bee giuen to all and eaten of al Math. 26. 26. Mark 14. 22. Luke 22. 19. 1. Cor. 10. 16. 1. Cor. 11. 24. The Cup it is to bee giuen to al and to be drunken of al. Math. 26. 27. Marke 14. 23 Luk. 22. 17. 1. Cor. 10. 16. 1. Cor. 11. 25. Theis vvitnesâ—e the publique confessions of other Christian Churches Confes. of Helue 2. c. 21 Hel. 1. art 22. Bohem. c. 13 Fran. art 36. 37. 38. Flan. art 35 Ausb concerning the Masse ar 1. 2. Saxon. art 15 VVitt. c. 19. Sueau c. 18. Though it bee but à mans couenant when it is confirmed yet no man doth abrogate it or addeth anie thing thereto saith S. Paul Gal. 3. 15. what impudencie then yea what impiety do they show which alter this institution of God Some By adding there-to So do the Artotarites add cheesâ— So do the Caâ—aphrygians add blood and the seede of man Vnto the bread By taking there from so The Sâ—uerians wil vse no wiâ—â— The Manichies minister but bread onelie and not the cup also The Papistes though theie vse both kindes yet theie denie the Cup vnto the people yea and to Clergie men too when theie saie not masse By chaunging th' elements So Th'aquâ—â—ianâ— tooke for vvine water to the end theie might seeme the more sober as theie saide 31 ARTICLE Of th' oblation of Christ finished vpon the Crosse. TH' offring of Christe once made 1 is that perfect redemption propitiatioÌ„ satisfaction for al the sinns of the whole world both original and actual and ther is none other satisfaction for sinne but that alone 2 UUherefore the sacrifices of Masses in the which it was commonlie saide that
can bee read in the worde of God nor yet were heard of in the primitiue Church lib. 4. dist 24. VVhere maie it bee found that th' office of a Deacon is to read the Gospel VVhere is the minister of the word Sacraments of the nevv Testament called priest in the popish sense VVhere is it appointed to the ministers of the nevv TestameÌ„t onlie to minister the SacrameÌ„ts or to minister mo than two baptisme and the L. Supper Or if there bee mo than two as there be not by what Scripture maie they not minister al of them but must onlie minister Sacraments that is certaine Sacraments By what one place haue priests auctoritie to offer sacrifice and that for the quicke dead also VVhere with-out extreme sacriledge can theie shew that our S. Christ was a Porter an Exorcist c. and not alwaies à King à Prophet and a Priest 8 Marriage is à state of life holie and honorable among al men Heb 1â— 4 â—o forbid the same sâ—uoureth of an eâ—â—onâ—ous spirite and is the doctrin of diuels 1. Tim. 4 1. c. Howbeit to saie that Marriage is à Sacrament instituted and that by christ as the papists doe we cannot be induced that for sundrie reasons of importaunce For Marriage oâ— the wedded state VVas neuer commanded to bee taken for à Sacrament As á Sacrament should Baptism the L Supper haue Hath none outwarde element Hath no prescribed forme Hath no promise of saluation or damnation Maie bee entered into or not at our discretioÌ„ but it is not at our chois to be pertakers or not to participate of the Sacraments iâ— wee maie come by them Marriage was ordained by God himselfe in paradise but the Sacraments of the nevv Tes. were instituted by christ in the time of the Gospel It vvas no Sacrament to the Fathers before and in the time of the Lavve and therefore no Sacrament vâ—to vs. Herevnto in effecte subscribe the Churches of god elsewhere Conf. Heluet. 2. c. 19. 29. Heluet. 1 art 20 37 Basil. art 5. Bohem c. 9 France art 24. 35. Flan. art 33. Ausburg art 2. 5. 6. Saxon. art 12. 18. VVittemb c. 21. 26. Sueau cap. 12. 15. As of vs opposing our selues against the manifolde aduersaâ—ies of this trueth whereof Some haue too highlie conceiued of the wedded state as The Papistes sometime when theie wil haue it to be a Sacrament Certaine Vigilantian Bishopps that woulde take none into the Cleargie except they would be Married first Some haue too baselie and wikedly thought of Marriage And therefore some doe holde that it is not meete That anie man or woman should marrie such were The Gnostikes The Marâ—ionites The Tatians The Montanists The Manichies The Hieracites Th'aposto likes That anie shoulde twice marrie the husbande or wise being dead as The Catharans Origen Tertulian That some should marrie at al. namelie Such are the papists Such as haue taken Orders Spiritual kinsfolks Kinsfolks with in manie degrees That man who is lawfullie diuorced from an adulteresse 9 The Papists furthermore take Annoiling of the sick which theie cal Eâ—treme vnction for à Sacrament VVhereof as theie vvrite The matter is onelie hallowed by a Bishop vvherevvith the sicke is annoiled vpon th' eies eares mouth nose hands and feete The forme is the vvordes which the priest speaketh when he doth anoinâ— the sicke in the foresaid places as By this holie oile God forgiue thee thy sinnes which thou hast committed by thine eies nose eares and mouth by thine hands and by thy feete All the teach thee Angels Archangels Patriarchâ— Prophets Apostles Euangelists Martyrs Confessors Virgins VVidovves and Infants The Minister Is the Priest as some Papists do think vvho is To heare Confession To giue Absolution To minister the Sacrament of Th' altar To annoile If anie Christian as Papists in chiefest place do permit Th' effect is to purge and put-awaie Venial sinnes committed by mispending of our senses Sinnes forgotteâ— In this Antichristian doctrine manie errors do concur For to omit in silence how nothing which the Papists deliuer concerning extreme vnction can bee found in the hohe Scriptures as neither the matter nor the maner nor the Minister nor anie institution at al from Christ nor anie commaundement that either al which are sicke or in al ages to the worlds end some sicke persons should be annoiled In respect of the matter the Papists make of à grosse element à spiritual ointment whereas there is none ointment spiritual but the holie Ghost In respect of the forme The onelie propitiator and Mediator betweene God and man Christ Iesus is blasphâ—med and the merit and power of his death ascribed to greasie oile Christ is not acknoledged for the onelie Sauiour of mankind and physition of our soules but other physitions be receiued besides him In respect of the Minister It appeareth that man hath power to forgiue sinnes which belongeth vnto God alone Other men yea women besides the ordinarie Ministers of the vvord maie be ministers of the Sacraments In respect of th' effect we maie gather that Al sinnes be not mortal Christ hath not cleansed such as be his from al their sinnes by his precious blood 10 In the worde of God the right vse of the SacrameÌ„ts and th' ends of their institution are euidentlie set downe For concerning Baptisme Christ he saith Teach al nations baptizing them c. Mat. 28 29. He that shal beleeue and be baptized shal be saued Maâ— 16 16. The Lord his Supper saith Our Sauiour Maâ— 26 v. 26 27. Of the bread Take eate c. Of the cup Drinke yee al of it S. Paul 1. Cor. 10 16. The cup of blessing which we blesse is it not the coÌ„munion of the blood of Christ The bread vvhich vvee breake is it not the coÌ„munion of the bodie of Christ This truth doe the Churches reformed by publike CoÌ„fession subscribe vnto Confes. Hel. 2. c. 20. 21. Helue 1. art 22. Bohem. câ—â— 12. 13. France ar 35. 38 Flan. art 34. 35. Ausb art 2. 9. Sax. art 13. 14. 15 VVitt. c. 10. 19. Sueau cap. 13. 18. Therfore greatlie do theie sinne VVho wil not vse the Sacraments at al but contemne them as The Libertines Th'euchites The Schuenkfildians VVho abuse the Sacrament Of Baptisme as they do VVhich thinke that No children as Th'anabaptists No married folks as the Marcionits None that are sicke as Chrys. VVhich hold that things without life euen Dead bels as the Papists Dead bodies of meÌ„ as the Calaphrygians Are to be baptized The liuing are to be baptized for the dead as the Marcionites Of the Lords Supper par tlie By thrusting it into the mouthes of dead men as did some condemned long ago by à Councel at Carthage Such are the Papists By strawing the Sacrament vpon graues and tombes By vsing it magicallie as a salue against bodilie sicknesse adueâ—sitie c. By carieng it about pompouslie supersticiouslie to be adored of the beholders like an Idol