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 TransubstaÌ„tiatioÌ„ 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 nâ—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
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
inestimable benefits which wee haue and shall receiue from your selfe and your late Predecessors D. Whitgift Grindall Parker Cranmer of famous and honourable remeÌ„brance Bishops of our Church Archbishops of the See of Canterbury for this vniforme doctrine by some of your Lordships drawen and penned by all of you allowed defended as agreeable to the Faith of the very Apostles of Christ and of the auncient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point vnto Gods holy and written word commended vnto vs both by your authoritie and Subscriptions Now the all mercifull God and heauenly Father which so inspired them and your Lordship with wisedome from aboue and inabled you all to discerne truth from falsehood sound religion from Atheisme idolatry and errors vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace to his owne glorie the Churches benefit and your owne euerlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and diuelish practises of his and our enemies continued the light of his truth among vs giue vs all grace with one heart and consent not onely to embrace the same but also to walke and carrie our selues as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Sauiour Christ his sake At Horninger neere S. Ed. Bury in Suff. the 11. of March â—n 1607. Your Graces poore Chaplaine alwaies at commaund Thomas Rogers Constitutions and Canons ecclesiasticall an 1604. WHosoeuer shall heereafter affirme that the Church of England by Lawe established vnder the Kings Maiestie is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him bee excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike reuocation of this his wicked error Can. 3. Whosoeuer shall heereafter affirme that any of the 39. Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Cleargie in the Conuocation holden at London in the yeare of our Lord God 1562. for the auoyding of diuersities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe vnto let him be excommunicated ipso facto not restored but only by the Archbishop after his repentance and publike reuocation of such his wicked errors Can. 5. Whosoeuer shall heereafter seperate themselues from the Communion of Saints as it is approoued by the Apostles rules in the Church of England and combine themselues in a newe Brotherhood accounting the Christians who are conformable to the Doctrine Gouernment Rites and Ceremonies of the Church of England to be prophane and vnmeete for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance publike reuocation of such their wicked errors Can. 9. The Titles of the 39. Articles with the Pages where to find euerie of them in this booke Art 1. OF faith in the holy Trinitie Page 1. Art 2. Of the Word of God which was made verie man Page 7. Art 3. Of the going downe of Christ into Hell Page 15. Art 4. Of the Resurrection of Christ. Page 17. Art 5. Of the holy Ghost Page 21. Art 6. Of the sufficiencie of the Scripture for saluation Page 26. Art 7. Of the old Testament Page 33. Art 8. Of the three Creedes Page 39. Art 9. Of Originall or birth sinne Page 41. Art 10. Of Free will Page 47. Art 11. Of the Iustification of man Page 50. Art 12. Of good workes Page 56. Art 13. Of workes before Iustification Page 56. Art 14. Of workes of Supererogation Page 59. Art 15. Of Christ alone without sinne Page 62. Art 16. Of sinne after Baptisme Page 65. Art 17. Of predestination and Election Page 69. Art 18. Of obtaining saluation onely by the Name of Christ. Page 82. Art 19. Of the Church Page 86. Art 20. Of the authoritie of the Church Page 98. Art 21. Of the authoritie of generall Councells Page 112. Art 22. Of Purgatorie Page 118. Art 23. Of Ministring in the Congregation Page 131. Art 24. Of speaking in the Congregation in such a tongue as the people vnderstand not Page 141. Art 25. Of the Sacraments Page 142. Art 26. Of the vnworthines of the Ministers which hinder not the effect of the Sacraments Page 160. Art 27. Of Baptisme Page 165. Art 28. Of the Lords Supper Page 170. Art 29. Of the wicked which doe not eate the body and blood of Christ in the vse of the Lords Supper Page 178. Art 30. Of both kindes Page 179. Art 31. Of the oblation of Christ finished vpon the Crosse. Page 181. Art 32. Of the marriage of Priests Page 185. Art 33. Of Excommunicate persons how they are to be auoided Page 189. Art 34. Of the Traditions of the Church Page 193. Art 35. Of Homilies Page 192. Art 36. Of Consecration of Bishops and Ministers Page 196. Art 37. Of the ciuill magistrate Page 201. Art 38. Of Christian mens goods which are not common Page 215 Art 39. Of a Christian mans Oath Page 217. FINIS ¶ THE CATHOLIKE Doctrine beleeued and professed in the Church of England 1. Article Of faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without bodie parts or passions of infinite power wisdome and goodnes 2 the maker and preseruer of all things both visible and inuisible 3 And in vnitie of this Godhead there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The propositions 1. There is but one God who is liuing true euerlasting c. 2. God is the maker and preseruer of all things 3. In the vnitie of the Godhead there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts or passions of infinite power wisedome and goodnes The proofe from the word of God THat there is but one God who is c. is a truth which may be gathered from the al-holy and sacred Scripture is agreeable to the doctrine of the reformed Churches For both Gods word giueth vs to knowe that God is one and no moe liuing and true God euerlasting without bodie parts or passions of infinite power wisedome and goodnes and Gods people in their publike confessions from Ausburgh Heâ—uetia Bohemia France Flanders and Wittemberge testifie the same Errors and adversaries vnto this truth Then impious execrable are the opinions of Dragoras Theodorus who fasly denied there was any God Of Protagoras and the Machiuilian Athiests which are doubtfull whether there be a God Of such as fained vnto themselues diuers and sundrie gods as did
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
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 ADVERSARIES 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 Rom. 16.17 I beseech you bretheren Marke them diligently which cause diuisions and offences contrarie to the doctrine which yee haue receaued and auoide them PRINTED BY IOHN LEGATT PRINTER to the Vniuersitie of Cambridge 1607. TO THE MOST REVErend Father in God his right honorable good Lord Richard by the diuine prouidence Archb. of Canterburie and Primate of England and Counselar to the most high mighty Prince Iames King of great Brittaine France Ireland MOst reuerend Father in God there is no one thing in this world that of men truly zealous Christian in these latter daies of the world with greater earnestnes hath bin desired then that by a ioynt common consent of all the Churches rightly according to the canons of the sacred Scriptures reformed there might be a draught made and diuulged containing and expressing the summe substance of that Religion which they doe all both concordablie teach vniformely maintaine That holy man of happie remembrance D. Cranmer who sometime enioyed that roome in our Church which your Grace nowe worthily possesseth in the daies of that most godly young Prince King Edward the sixt employed a great part of his time and studie for the effecting of that worke and imparted his thoughts with the most principall persons and of rarest note in those daies for their wisdome pietie and credit among the people of God throughout Christendome M. Caluin vnderstanding of his intent addressed his letters vnto the sayd Archbishop and offered his seruice saying that might his labours stand the Church in steede ne decem quidem maria it would not grieue him to saile ouer ten Seas to such a purpose 2. But this proouing a worke of much difficultie if not altogether vnpossible in mans eies especially in those daies to be brought about the next course and resolution was that euerie Kingdome and free state or principalitie which had abandoned the superstitious and Antichristian religion of the Church of Rome and embraced the Gospell of Christ should diuulge a Briefe of that religion which among themselues was taught and beleeued and whereby through the mercie of God in Christ they did hope to be saued Which to God his great glorie the singular benefit comfort of all Churches both present and to come as the extant Harmonie of all their confessions doth most sweetely record with no great labor was notablie performed This worke of theirs tolde the Churches in those daies and doth vs and will enforme our posteritie that not only in euery particular State Kingdome but also throughout Christendome where the Gospell was entertained the primitiue and Apostolicall daies of the Church were againe restored For the multitudes of them that did beleeue I speake both ioyntly of all and seuerally of each reformed people not of euery particular person fantastique False-apostles and peruerse teachers or professors in any Church who were not wanting euen in the Apostles daies touching the maine and fundamentall points of true religion were then of one hart and of one soule and did thinke and speake one thing and liue in peace 3. The said Archbishop for vnto whom better after God and the King can we ascribe the glorie of this worthy act hee wrought this Vnitie and Vniformitie of doctrine in this kingdome in the Halcyon daies of our English Iosias K. Edward the sixt of that name and the same doctrine so by his meanes established in the time of peace a notable worke of peace like a manly haeroicall and heauenly Capitane vnder our Generall Iesus Christ he resolutely euen with his heart blood in the fierie torments afterwards confirmed in the daies of persecution A certaine learned man speaking of the Religion heere then professed and wrighting vnto the Lords of our late Queenes Counsell doth say he meaning the Papist his aduersarie who charged our Church with discord and disagreements about matters of religion He ought saith he if hee had bin able to haue brought out the publike Confession and Articles of faith agreed in K. Edwards time and haue shewed any in England that professing the Gospell dissenteth from the same So esteemed hee and with him many thousands of learned and iudicous men of the doctrine then ratified by authoritie and professed in this kingdome But those daies of our Churches peace continued not long through our vnthankefulnesse and sinnes neither on the other side was our persecution permanent through the goodnes of god though for the time exceeding vehemt violent For nubecula fuit cito transiit it vanished away quickely as do many raging stormes euen vpon the suddaine yet not through the power of Gunpowder and treasons but through the force of ardent praiers vnto the Almightie For arma ecclesiae preces 4. Wee finde that M. Latimer that sacred and reuerend Father addicted himselfe very seriously in those daies vnto the exercise of prayer and his principall and most vsuall praiers were first for himselfe next for the afflicted church of England and lastly for Lady Elizabeth the deceassed K. Edwards and Q. Maries sister For himselfe hee praied that as God had made him a minister and Preacher of his truth so hee might constantly beare witnesse vnto the same haue the grace and power to maintain it in the face of the world euen till the hower of his death For the church of Enlād hee praied that God would be pleased once againe to restore the free Preaching of the Gospell to this realme and this withall possible feruencie of Spirit hee craued at the hands of God And for Lady Elizabeth that hee would preserue and make her a comfort to his then comfortlesse people in England And the almightie and our heauenly Father both heard and granted all and euery of his petitions M. Gualter that learned painfull excellent diuine at Tigure dedicating his holy and Christian comments vpon the lesser Prophets vnto D. Parkhurst Bishop of Norwich who in the daies of the forementioned Q. Mary voluntarily had exiled himselfe so farre as Switzerland for his preseruation if it might be vnto better times
haue a Quaternitie of persons not a Trinitie to be worshipped so did Anastasius the Emperour command the Apollinarians did hold Some doe graunt and acknowledge the names of three in the God-head but denie their persons such were the Noëtians Praxeneans and Hermogenians This did say how the same God was called by diuers names in the holy Scripture and therefore that the Father became flesh and suffered because one and the same God is called the Father the Sonne and the holy Ghost For which cause they were tearmed Patripassians In this number was Sernetus Againe some doe grant the names and persons of three and yet depriue not onely the Sonne and holy Ghost of their diuinitie but the whole Trinitie also of their properties For they say there be three in heauen viz. the Father the Word and holy Ghost howbeit say they the Father onely is very God the word is the breath of the Father and the holy Ghost is the spirit created by God of nothing through the word spoiling so both the Sonne and holy Ghost of their deitie and the whole Trinitie of their properties Such were the Arrian and Macedonian heretikes hence by-named Pneumatomachons because they waged battel with the holy Ghost And some doe bring in other names of deitie besides of the Father Sonne and holy Ghost as did the Priscilianists 2. Article Of the word of God which was made very man The Sonne which is 1 the word of the Father begotten from euer-lasting of the Father the verie and eternall God of one substance with the Father 2 tooke mans nature in the wombe of the blessed virgine of her substance so that 3 two whole and perfect natures that is to say the God-head and man-hood were ioyned in one person neuer to be diuided where-of is one Christ very God and verie man ◠who suffered was crucified dead and buried to reconcile his Father to vs and to be a Sacrifice not onely for originall guilt but also for all actuall sinnes of men The propositions 1. Christ is very God 2. Christ is very man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of mankinde 1. Proposition Christ is very God The proofe from Gods word IN the beginning was the Word and the Word was with God and that Word was God This is written of Christ. Therefore Christ is God Christ was begotten of the Father from euerlasting Therefore verie God This is life eternall that they knowe thee to be verie God and whome thou hast sent Iesus Christ They shal call his name Emanuel which is by interpretation God with vs Christ he is the brightnes of the glorie and the engraued image of the Father his person and beareth vp all things by his mightie hand Therefore verie God And this both hath bin of the auncient Christians and is the Faith of the reformed Churches The Errors and adversaries vnto this truth Miserably therefore doe they erre which either denie or impugne the deitie of our Sauiour as did certaine old heretikes viz. The Arrians whereof some were called the Douleians because in scorne they tearmed the onely begotten of God the Fathers seruant The Cerinthians The Ebionites among whome some said that Christ Iesus was a meere man others acknowledged him to be God but not from euerlasting The Eunomians The Samosatenians who thought that Christ was not the Sonne of God before his incarnation The Nestorians whose opinion was that Christ became God by merit but was not God by nature The Macedonians which vtterly denied the Sonne to be of one substance with the Father The Agnoites who held that the diuine nature of Christ was ignorant of some things Againe some late heretikes euen to the death neuer would acknowledge Christ Iesus to be the true and verie God as namely Certaine Catabaptists Blandrat Matthew Hamant burnt at Norwitch an 1579. one of whose heresies was that Christ was a meere and sinnefull man Francis Ket burnt also at Norwitch an 1588. who most obstinatelie maintained that Christ was not God til after his resurrection Dauid George sometime of Basil who affirmed himselfe to be greater for power then euer Christ was In oppugning the deitie of our Sauiour with these heretikes ioyne the Iewes and Turkes which say that Christ was a good man such as Moses and Mahomet were but not God Hence Amurath the great Turke in his letters vnto the Emp. Rodolph the second an 1593. tearmed our Sauiour in derision The crucified God vnto whome may be added the Familie of Loue 2. Proposition Christ is very man The proofe from Gods word HOlding the humanitie of Christ wee ioyne with the blessed Prophets and Euangelists who either prophecied of his future incarnation and conception in the wombe of a virgine or plainely auouched and writ both that the virgine Marie was his mother and that as verie man he grewe and increased in strength endured hunger and thirst wept and slept and suffered death Hence the auncient Fathers and Christians I beleeue in God the Father almightie c. and in Iesus Christ c. which was conceiued by the holy Ghost borne of the virgine Mary suffered vnder Pontius Pilate was crucified dead and buried The right faith is that we beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man God of the substance of the Father begotten before the world and man of the substance of his mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the Father touching his manhood I beleeue in one God the Father almightie c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heauen and was incarnate by the holy Ghost of the virgine Marie and was made man c The verie same testifie Gods people in Heluetia Basil Bohemia the Lowe countries France Ausburgh Wittemberg Suevia with many moe besides The Errors and adversaries vnto this truth Therefore most wicked were the opinions of those men which held viz. that 1. Christ really and indeed had neither bodie nor soule but was man in appearance onely as the Manichies the Eutychians the Marcionites and the Saturnians 2. Christ had a bodie without a soule as thought the Eunomians the Arrians the Apollinarians with the Theopaschites 3. Christ tooke not flesh of the virgine Marie so did the Valentinians thinke and so thinke the Anabaptists and the Familie of Loue who make an allegorie of the Incarnation of Christ 4. Christ tooke flesh onely of the virgine but no soule as the Arrians 5. Christ tooke flesh not
God I cried vnto thee and thou hast healed mee Thou Lord hast brought my soule out of Hell I will thanke thee ô Lord my God with all my heart will praise thy name for euermore For great is thy mercie towards mee thou hast deliuered my soule frō the nethermost hell In that he ascended what is it but that he had also descended first into the lowest parts of the earth He that descended is euen the same that ascended farre aboue all heauens that he might fill all things O death where is thy sting O hell where is this victorie Also that Christ went downe into Hell all sound Christians both in former daies and now liuing doe acknowledge howbeit in the interpretation of the article there is not that consent as were to be wished some holding that Christ descended into Hel. 1. As God onely and not man as they doe which say how Christ descended powerfully and effectually but not personally into hell and that the deitie exhibited it selfe as it were present in the infernall parts to the terror of the deuill and other damned spirits 2. As the man onely and that as some thinke in body onely as when death as it were preuailed ouer him lying in the graue as others deeme in Soule onely when he went vnto the place of the reprobate to the increasing of their torments 3. As God and man in one person as they do which affirme that Christ in bodie and soule went some thinke as it were into Hell when vpon the Crosse and els where he suffered the terrors and torments prophecied of Esay 53. v. 6.10 Psal. 116. v. 2. and mentioned Matth. 26. v. 38. or 27. v. 46. Luk. 22. v. 42. some say euen into Hell the verie place destinied for the Reprobate which he entred into the very moment of his Resurrection at which time hee shewed and declared himselfe a most glorious conqueror both of death and Hell the most powerfull enemies Errors adversaries vnto this truth But till wee know the natiue and vndoubted sense of this article and mysterie of religion persist wee adversaries vnto thē which say That Christ descended not into hell at all calling this article an error and a fable as Carlile doth That Christ beeing dead descended into the place of euerlasting torments where in soule he indured for a time the very paines which the damned spirits without intermission doe abide Bannisters error That Christ aliue vpon the crosse humbled himselfe Vsque ad inferni tremenda tormenta euen vnto the dreadfull torments of hell endured for a time those torments quales reprobi in aeternū sensuri sunt which the reprobates shall euerlastingly suffer in hell euen despaired of Gods mercie finding God at this time Non Patrem sed Tyrennum no a Father but a Tyran and ouercame Despaire by despaire death by death hell by hell and Satan by Satan suffered actually All the torments of hell for our redemption and descended into the heauiest torments that Hell could yeeld suffered the torments of hell The second death Abiection from God and was made a cursse that is had the bitter anguish of Gods wrath in his soule and body which is the fire that shall neuer be quenched That Christ personally in Soule went downe into Lake Lymbo to fetch from thence as Canisius to loose from thēce as Vaux he saith the soules of our forefathers which afore his death as the Papists dreame were shut vp in the close prison of Hell That Christ by his descension hath quite turned Hell into Paradise Costerus the Iesuits error 4. Article Of the Resurrection of Christ. Christ did truly 1 arise againe from death and tooke againe his bodie with flesh bones and all things appertaining to the perfection of mans nature 2 wherewith he ascended into heauen and there sitteth 3 vntill he returne to iudge all men at the last day The propositions 1. Christ is risen from the dead 2. Christ is ascended into heauen 3. Christ shall come again at the last day to iudge all men euen the quick and the dead 1. Proposition Christ is risen from the dead The profe from Gods word THe resurrection of Christ may easily be prooued from the holy Scriptures in which it is euident first that Christ should and next that hee did rise from death vnto life both by his appearing to Marie Magdalene to diuers women to two to tenne to all the disciples f to moe then 500. brethren at once to sundry persons by the space of 40 daies together and by the testimonie also of the Apostles Peter Paul A truth both beleeued and acknowledged by Gods people from age to age Errors and adversaries vnto this truth Vtterly false then and vnchristian is the opinion of those men Which vtterly denie the resurrection of any flesh as did the Sadduces the false Apostles Simon Magus and the Manichies Which would acknowledge no resurrection of Christ as would not nor will the Iewes nor heretike Hamant nor Dauid Georg one of whose errors was that the flesh of Christ was dissolued into ashes and so rose no more which affirme as did Cerinthus that Christ shall rise againe but yet is not risen Which say how our Sauiour after his resurrection was so deified as he reteined no more the parts and properties of his bodie and soule nor the vnion of both natures but is meerely God So thought the Schwenkfeldians Which take the Resurrection of Christ to be but an allegorie and no true and certaine historie as doe the Familie of Loue 2. Proposition Christ is ascended into heauen The proofe from Gods word In saying how Christ with his bodie is ascended into heauen and there sitteth and abideth we doe agree with the Prophets Euangelists and Apostles with the ancien fathers and Gods people our brethren throughout all Christendome Errors and adversaries vnto this truth But we altogether dissent From Hamant the English heretike which denied the ascension of Christ Also from Ket the heretike and Apostata which likewise denied our Sauiours asscension affirming that his humane nature is not in heauen but in Iudaea gathering a Church and people Also from the Germane Vbiquitaries and Papists they saying that Christ as man is not onely in heauen but in earth too at this instant wheresoeuer the deitie is these affirming the humane nature of Christ is wheresoeuer the Sacrament of the Altar is administred Also from the Montanists Cataphrygians and Carpocratians who held how Christ not in body but in soule ascended into heauen From the papists who say that Christ ascending into heauen carried with him the soules which he loosed from captiuitie and bondage of the deuill euen the soules of the righteous afore that time were not in heauen
veniall sinnes 10. Article Of Freewill 1 The condition of man after the fall of Adam is such that he cannot turne and prepare hâ—mselfe by his owne naturall strength and good workes 2 to faith and calling vpon God wherefore we haue no power to doe good workes pleasant and acceptable to God 3 without the grace of God preuenting vs that we may haue a good will and working with vs when we haue that good will The Propositions 1. Man of his owne strength many doe outward and euil workes before he is regenerate 2. Man cannot doe any worke that good is and godly being not yet regenerate 3. Man may performe and doe good workes when he is preuented by the grace of Christ and renued by the holy Ghost 1. Proposition Man of his owne strength may doe outward and euill workes before he is regenerate The proofe from Gods word WEe denie not that man not yet regenerate hath free will to doe the workes of nature for the preseruation of the body and bodily estate which thing had and haue the bruite beastes and prophane Gentiles as it is also well observed in our neighbour churches Besides man hath free will to performe the workes of Satan both in thinking willing and doing that which euill is For the imaginations of the thoughts of mans heart are onely euill continually euill euen from his youth A truth confessed by our brethren d. Errors adversaries vnto this truth A false perswasion is it therefore that man hath no power to moue either his body so much as vnto outward things as Laur. Valla dreamed or his minde vnto sinne as the Manichies maintained affirming how man is not voluntarily brought but necessarily driuen vnto sinne 2. Proposition Man cannot doe any worke that good is and godly beeing not as yet regenerate The profe from Gods word The wisedome of the flesh is enimitie against God for it is not subiect to the Law of God neither indeede can be They that are in the flesh cannot please God The naturnll man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned No man can saie that Iesus is the Lord but by the holy Ghost Wee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is from God Without mee ye can doe nothing saith our Sauiour Christ Which is the confession of the godly reformed The adversaries vnto this truth Adversaries vnto this truth are all such as hold that naturally there is Free will in vs and that vnto the best things So thought the Pharisies the Sadduceis the Pelagians and the Donatists and the same affirme the Anabaptists and Papists For say the Papists Man by the force power of nature may loue God aboue all things Man hath free will to performe euen spirituall and heauenly things Men beleeue not but of their owne free will It is in a mans free will to beleeue or not to beleeue to obey or disobey the Gospell of truth preached The Catholike popish religion teacheth freewill 3. Proposition Man may performe and doe good workes when hee is preuented by the grace of Christ and renued by the holy Ghost The proofe from Gods word In a man preuented by the grace of Christ and regenerate by the holy Spirit both the vnderstanding is enlightened so that he knoweth the secrets and will of God and the minde and the minde is altogether changed and bodie enabled to doe good workes To this purpose the Sriptures are plentifull I will put my lawe in their inward parts and write it in their hearts No man knoweth the Father but the Son and he to whome the Sonne will reuiele him Blessed art thou Simon the sonne of Ionas for flesh and blood hath not revelled it vnto thee but my Father which is in heauen No man can say that Iesus is the Lord but by the holy Ghost To one is giuen by the spirit the word of wisedome and to another the word of knowledge by the same spirit and to another faith by the same spirit and to another the gifts of healing by the same spirit and to another the operations of great workes and to another prophecie and to another the discerning of spirits and to another diuersities of tongues and to an other the interpretation of tongues c. God he purifieth mans hearts worketh in vs both the will and the deed the spirit helpeth our infirmities for we know not what to pray as wee ought c Such were some of you but yee are washed but yee are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake And this doe the Churches of God beleeue and confesse 11. Article Of the iustification of man VVe are accounted righteous before God only for 1 the merit of our Lord and Sauiour Iesus Christ 2 by faith and 3 not for our owne workes or deseruings VVherefore that we are iustified by Faith onely is a most wholesome doctrine and very full of comfort c. The propositions 1. Onely for the merit our Lord and Sauiour Christ are we accounted righteous before God 2. Onely by Faith are we accounted righteous before God 3. Not for our owne workes or deseruings are we accounted righteous before God 1. Proposition Onely for the merit of our Lord and Sauiour Christ we are accounted righteous before God The proofe from the word of God BY Christ his blood onely wee are cleansed Hee is the Lambe of God which taketh away the sinne of the world Wee are iustified freely by his grace through the redemption that is in Christ Iesus Wee are bought with a price euen with the pretious blood of Christ the lambe vndefiled and without spot which cleanseth vs from all sinne By his onely righteousnes wee are iustified By the obedience of one many be made righteous Christ is the ende of the Lawe for righteousnesse vnto euery one that beleeueth He of God is made vnto vs wisdome and righteousnesse and sanctification and redemption and wee are made the righteousnes of God in him And therefore from heauen we looke for the Sauiour euen the Lord Iesus Christ And this is the faith and Confession of all Churches reformed Errors Adversaries to this truth This truth is neither beleeued nor acknowledged Of the Atheists who are neither perswaded of the life to come nor vnderstand the mysteries of mans saluation through the merits of Christ. Nor of the Pharise is and their followers who thinke that by ciuill and externall righteousnes we are iustified before God Nor of Matthewe Hamant
pretiosissimo sanguine dignetur vos à paenis liberare inter choros suorum sanctorum angelorum collocare ibique nostri memores suppliciter exorare vt vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui hanc orationeÌ„ sequentem deuotè dixerit 4000. millia annorum indulgentiarum Aue vulnus lateris nostri saluatoris c. Quicunque deuote dixerit istam orationem habebit 3000. dierum indulgentiarum criminalium peccatorum 20000. millia dierum venialium à Domino Iohanne papa 22. concessarum vt in Autidatorio anâ—â—ae habetur Quicunque orationem sequentem deuotè dâ—â—cerit premerebitur 11000. annorum indulgentiarum c. Aue Domina sancta Maria mater dei regina coeli porta paridisi Domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectum filium tâ—â—um libâ—ra me ab omnibus malis ora pro peccatis meis Amen Whosoeuer being in the state of grace shall deuoutly say the seuen prayers ensuing with seauen Our Fathers and as many Haile Maries afore the image of Pietie shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going through the churchyard doe say the prayer following so many yeeares of pardons as there haue bin bodies buried since it was a Churchyard The prayer for the dead Haile all faithfull soules whose bodies here and euery where doe rest in the dust The Lord Iesus who hath redeemed you and vs with his most pretious blood vouchsafe to deliuer you from paines and to place you in the companie of his holy Angells and there beeing mindefull of vs meekely to pray that wee may both be ioyned vnto you and crowned with you in the heauens Pope Innocent the 2. hath granted to euery one which deuoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Sauiours side c. Whosoeuer deuoutly shall say this praier shall haue 3000. daies pardons of criminall sinnes and 20000. daies of veniall offenses granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatorie of the soule Whosoeuer deuotly wil say the praier following shal merit thereby 11000. yeares of pardons Haile Lady saint Mary mother of God Queene of heauen the Gate of paradise the Lady of the world the Light eternall the Empresse of hell c. Pray vnto thy belooued sonne Iesus Christ for mee and deliuer mee from all euils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fonde and not warranted by the holy Scriptures nor consonant but contrarie vnto the same The proofe from the word of God Images are such an abomination to the Lord as to make them among all men odious he describeth the vanitie of them by his Prophets as that they are the doctrine of vanitie The worke of Errors the teachers of lies siluer and gold the worke of mens hands Vanitie they haue a mouth and speake not eies and see not eares and heare not hands and touch not feete and walke not 2. Hee giueth a strait commandement Not to bow downe to them nor worship them nor to make them to flie from them yea to destroy both the images themselues the Idolaters and the Enticers vnto Idolattie 3. Hee commendeth greatly and praiseth such men as haue destroyed Images and not bowed vnto Idols 4. Hee finally curseth the Images the Image makers and the Image seruers or worshippers Hereunto with vs the Protestant Churches euery where doe subscribe The adversaries vnto this truth The Romish church most fondly and contrary to the word of God doth allow and not onely allow but publikely erect not onely erect but adore not onely adore Images but doth accurse and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worshippe Images and the Images to which is most abhominable Of God himselfe euen of God the Father and that in the likenes of an old man with a long white Beard of the Sonne in the Similitude of a man hanging on rhe Crosse of the holy Ghost in the shape of a Doue of the wholy holy and incomprehensible Trinitie with three Faces in one head Also of God his creatures as of Angels alwaies with wings sometimes with a paire of ballance as S. Michael of men as of Moses as it were with hornes the Apostles with round orbes on their heades like Trenchers the blessed virgin with frisled haire and costly garments And of other base things as Agnus deis of waxe wafer cakes of flower Crosses of gold siluer stone wood paper copper c. 4. Proposition The Romish doctrine concerning Reliques is fond and not warranted by the holy Scriptures nor consonant but contrary vnto the same The proofe from Gods word Of all the erroneous opinions among the Papists which are infinite none is more to the illusion of wel meaning Christians then their doctrine concerning worshipping and adoratioÌ„ of the reliques of Saints A doctrine which is so farre from being found as it is forbidden in the holy Scripture and a doctrine in the purer times and writers of the Chureh no where to be found and in all the best Churches at this day vtterly condemned Adversaries vnto this truth Such notwithstanding is the Satanicall boldnes of the Antichristian synagogue of Rome that as they will delude men with the reliques of Saints which are not such so likewise they teach the people which is most offensiue and execrable to giue diuine adoration and honour vnto them Hence is it that some doe pray vnto S. Benet whose Reliques they had stolne O Benedict after God our onely hope leaue vs not orphanes who art come hither not through our merits but for the saluation of many soules Others haue published that the Bodies of Saints and specially the Reliques of the blessed Martyrs are with all sincerity to be honoured as the members of Christ c. If any denie this conclusion hee is to be thought not a christian but an Eunomian and Vigilantian The Councell of Trent also hath decreed that they are to be taken for damned which affirme how worship and honour is not to be giuen vnto the Reliques of Saints Of this preposterous deuotion they haue appointed a certaine and common seruice for the holy Crosse whereon Christ was hanged they haue made a feast for the speare and Nailes wherewith Christ was fastened to the Crosse they haue canonized for a Saint the chaines which bound S. Peters To say nothing of the adoration they giue vnto the Haire Milke Smocke of the blessed virgin vnto the Head Haire Thombe Coate of S. Ihon Baptist vnto the breeches of Ioseph the sword and Handkercheife of S. Paul the Keies of S. Peter and vnto many other things
slanderous folkes to be offended 3 we giue not to our Prince the ministring either of Gods word or of the Sacraments the which thing the Iniunctions also sometime set forth by Elizabeth our late queene doe most plainely testifie but that onely prerogatiue which wee see to haue bin giuen alwaies to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall 4 and restraine with the ciuill sword the stubburne and euill doers 5 The Bishop of Rome hath no iurisdictioÌ„ in this realme of England 6 The lawes of the realme may punish Christian men with death for heinous and grieuous offenses 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in the warres The Propositions 1. The kings maiestie hath the cheife power in this realme of England and other his dominions 2. The kings maiestie hath the chiefe gouernement of all estates ecclesiasticall and ciuill in all causes within his dominions 3. His Highnesse may not execute the ecclesiasticall duties of preaching and ministring the Sacraments and yet is to prescribe lawes and directions vnto all estates both ecclesiasticall and Temporall 4. The King by his authoritie is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no iurisdiction in this realme of England nor other of this kings dominions 6. By the lawes of this realme Christian men for hainous and greiuous offenses may be put to death 7. It is lawfull for Christian men at the commandement of the magistrate to weare weapons and serue in warres 2. Proposition The Kings maiestie hath the cheife power in this realme of England and other his dominions The proofe from Gods word Diuers and sundrie be the formes of Common-weales and magistracie For some where many and they of the inferior people beare the sway as in a democratie some where a fewe and that of choise and the best men doe gouerne as in an Aristocratie and some where one man or woman hath the preheminence as in a Monarchie such is the gouernement of this Kingdome Notwithstanding whatsoeuer the gouernement is either democraticall Aristocraticall or Monarchicall Gods word doth teach vs that There is no power but of God the powers that be are ordained of God and that whosoeuer resisteth the power resisteth the ordinance of God We must be subiect to the principalities and powers and obedient and readie to euerie good worke We must submit our selues vnto all manner of ordinance of man for the Lords sake We must pray for Kinges and for all that bee in authoritie Finally we must giue to all men their dutie tribute to whom tribute custome to whom custome feare to whom feare honor to whom honor is due But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall bee thy nources saith Esay The Apostle Peter calleth the King the superior or him that hath the chiefe power as our King Iames hath in his dominions All Churches Protestant and reformed subscribe vnto this doctrine as both Apostolicall and orthodoxall The errors and adversaries vnto this truth These Churches with vs and wee with them vtterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despice gouernement and speake euill of them which are in authoritie Of the Manichies Fratricellians Flagelliferies Anabaptists and Familie of Loue all which raile vpon condemne magistracie Of them who allowe not of the gouernement by women but vtterly detest the same such were they in Italie which said Inâ—â—ritus mundi est á muliere regi againe speaking vnto women AbuÌ„de magna ciuitas vobis sit domus publicum neque noscatis neque vos noscat such in France who thinke how the lawe of God and nature is violated where a woman is suffered to reigne and gouerne such in Scotland or Scottish men rather from Geneua which wrote that A womans gouernment is a monstriferous Empire most detestable and damnable Againe I am assured that God hath reuealed to some in this age that it is more then a monster in nature that a woman shall reigne and haue Empire aboue man c And litle differing from these men are they in England which tearmed the harborough for faithfull subiects a carnall and vnlearned booke smelling altogether of earth without rime and without reason for defending the regiment of women ouer men when it falleth vnto them by inhaeritance to gouerne to be lawfull and good Hee which so censureth the said Harborough was the Marprelate and this his Censure declareth that hee was the Mar-prince aswell as the Marprelate 2. Proposition The Kinges maiestie hath the chiefe gouernment of all estates ecclesiasticall and ciuill in all causes within his dominions The proofe from Gods word Wee ascribe that vnto our King by this assertion which is giuen to euerie King or Queene in their owne dominions by the word of God For They are for titles gratious Lords Princes the ministers of God the Nourses of the Church Gods For authoritie the chiefe Which mooueth S. Paule to exhort that supplications be made for all men but first for Kinges as the chiefe Againe euerie soule is commaunded to bee subiect to the higher power c Finally the examples are manifold and pregnant shewing the principallity of kings ouer all persons and causes For Aaron the high preist called Moses the chiefe Prince his Lord so did Abimelech tearme Saul his Lord K. Iehosaphat as cheife in Iudah appointed Iudges Leuites and priests K. Ezekias there also as chiefe sent vnto all Israell and Iudah that they should come to the house of the Lord at Ierusalem to keepe the Passeouer also he appointed the course of Priests and Levites by their turnes and commanded all the priests to offer sacrifice c. and they obeied him and enioyned all the congregation to bring offerings and they brought them Which wee doe vnto ours the very same doe the churches of God ascribe vnto Christian magistrates in their principalities Errors Adversaries to this truth Which being true then false is it which the Papists deliuer viz that The kings excellencie of power is in respect of the Nobilitie and Lay-magistrates vnder him and not of Popes Bishops or Priests as they haue cure of soules kings and Princes be they neuer so great must be subiect vnto some Bishop Priest or Prelate The whole Clergie ought to be free from paying Tribute Sacerdotes etiam Principibus iure diuino subditi deleatur say the expurgators Priests are not by Gods lawe subiect vnto Princes No man is to be subiect vnto his temporall
Test. Rhem. an marg â— 258. l Horum B. Virg. S. Mar. secundum vâ—um Sarum m Cerem lib. â— tit 7. n Breviar secundum Sarum a Mark 5.36 b Act. 10.43 c Act. 13.39 d Rom. 1.16 e Rom. 4.5 f Rom. 10.4 g Gal. 2.16 h Gal. 3.8 9. i Eph. 2.8 k Phil. 3.8 9. l Confess Helv. â— cap. 16. Basil. ar 8. Bohem. c. 6 7. Gal. ar 20. Belg. ar 22. August ar 4. Saxon. ar 3.8 VVittemb ar 4. Suev cap. 3. a Matth. 27.24 b Act. 12.1 c Act. 26.26 d Iam. 2.19 e Canis catech c. 1. Vaux catec â— 1. Test. Rhem. an Rom. 4.14 1. Tim. 3.15 f Conciâ— Trid. sess 6. cap. 9. Test. Rhem. an Rom. 5.1 g 2. Tim. 1. h Bale myst of iniquit p. 53. i Act. 15.1 k Euseb. l. 3. c. 24. l Test. Rhem. an Luke 7. marg Luk. 10.28 Ioh. 3.18 Iames 2 2â— m Russie Comm. vveale cap. 23. n Catech. c. 3. o De foâ—atuâ— S. conâ—â—â—â— lib. â— c. 2â— p Tost Rhem. an Act. 8.18 q Jsidor câ—yâ— l. 8. c. de haeris r Conci Trid. sess 6. c. 16.7 s Calvin contra Osiand epist. fol. 303. 〈…〉 epist. 1. t Displâ—y in Aâ—lens confess a Psal. 14.2 3. Psal 53.2 and 51.4 Rom. 5.12 b Act. 2.30 Act. 3.25 Act. 13.32 2. Tim. 1.1 c Ioh. 17.2 Rom. 6.23 1. Ioh. 5.11 Reuel 2.10 d Gal. 3.11 12. e Rom. 4.1 2. Gal. 3.6 Heb. 11.17 f Act. 2.44 c. g Act. 8.12 h 1. Tim. 1.14 16. Act. 22.16 Phil. 3.6.9 i Act. 8.36 k Act. 16.31 c. l Eph. 2.4 5 c. m Confess Helvet 2. c. 16. Basil. ar â— Bohem. c. 7. Gal. ar 22. Belg. ar 24. August ar 6.26 a Mat. 5.21 c. b Math. 15.2 c 2. Tim. 1. d Act. 15.2 e Gab. Biel. l 2. dist 27. q. 1. f Concil Trid. sess 6. can 32. g Petrus a Solo asser cath de bonis oper a Math. 5.16 Ioh. 15.12 Phil. 2.14 c. 1. Thess. 4.3 c 2. Tim. 2.19 b Iames 2. c Math. 5.22.28 Act. 24.16 d Math. 5.5 Mark 10.29 30. 1. Tim. 4.8 e Math. 7.21 and 10.32 Luke 14.13 14. Rom. 2.10 f Esa. 59.1 2. Ioh. 9.31 1. Ioh. 3.21 g Deut. 28.15 c. Ier. 5.25 Rom. 13.2 h Math. 10.33 Math. 21.41 c. 1. Cor. 6.9 10. Heb. 12.14 c. 25. Reuel 21.8 i Confess Helvet 2. c. 16. Basil. ar 8. Bohem. c. 7. Gal. ar 7. Belg. ar 24. August ar 6. 26. Saxon. ar 3.5.6 VVittemb c. 7. Suevica c. 4. a Iren. Theodor. b Iren. l. 1. c. 23. c Epiph. l. 3. d August contr Pet. l. 1. c. 24. e Cl. Alex. str l. 3. Epiphan f Theodor. g Spar. disco p. 13. h Constitut. Othonis de concub Cler. remâ—nendiâ— i Philast Iren. k Eus. l. 6. c. 38. l August m D. Bernard sup Cant. ser. 65 n Display H. 5. b o Concil Const. sess 19. Cochâ—ens hist. Hussi l. 2. p. 74. p Pol. of the Turk Emp. c. 24. q Mat. 7. 23. a Rom. 8.8 b Gal. 5.6 c Tit. 1.15 d Heb. 11.6 e Math. 6.22 f Luk. 17.10 g Rom. 7.14 h Rom. 8.23 i Gal. 5.17 k Confess Helv. 1. cap. 16. Basil. ar Bohem. c. 7. Gal. ar 22. â— Belg. ar 24. August ar 26. Saxon. ar â— 5.6 VVittemb c. 7. Suev c. 4 a Iren. l. 1. c. 1. b Epiphan c Tapp p. 188. d Andrad de fide lib. 3. e Tapp p. 189. f Tapp ibid. g Bulling cont Anabap. l. 4. c. 3. h Display L. 6. â— a Math. 7.16 b Math. 3.12 c Ioh. 13.35 d Luk. 6.36 Eph. 1.1 1. Ioh. 3.10 e Iam. 2.18 1. Pet. 1.17 Eph. 4.17 f Confess Helvet 2. c. 16. Basil. ar 8. Bohem. c. 7. Gal. ar 22. Belg. ar 24. Saxon. ar 3. VVittemb c. 7. Suevica c. 4. a Math. 6. 7. b Test Rhem. an Rom. 2.6 1. Cor. 3.8 2. Cor. 5.10 Heb. 6.10 Iam. 2.22 c Concil Trid. sess 4. c. 3. d Concil Trid. sess 6. can 32. a Math. 7.16 b Math. 12.33 Luke 6.43 c Ioh. 15.4 d Rom. 11.17 23. e Rom. 5.10 f Eph. 2.3 g Confess Helv. 2. cap. 15. Aug. ar 20. a Andrad de Fide lib. 3. b Tapp p. 189. c Clem. Alex. strom lib. 2. a Eph. 4.22 b Rom. 8.10 c Eph. 2.2 d Rom. 5.8 e Tit. 1.15 f Confess Helv. 2. c. 16. Bohem. c. 7. Belg. ar 23. August ar 4.20 Saxon. ar 3. 8. VVitt. ar 5. a Test. Rhem. an Act. 10.2 b Concil Trid. sess 6. c. 10. c Andrad de Fide lib. 6. a Wherefore haue we fasted and thou seest it not we haue punished our selues and thou regardest it not Esa. â—8 3 Did you fast vnto me Zach. 7.5 They haue their reward Matth. 6.16 b He that turneth away his eare from hearing the Law euen his praier shall be abominable Prou. 28.9 When thou prâ—iest be not as the hypocrites c. they haue their reward Matth 6.5 c Take heede that ye giue not your almes before men c. they haue their reward Math. 6.1 2. d Will I eate the flesh of Bulls or drink the blood of goates Ps. 50.13 Bring me no more oblations in vain incense is an abomination vnto me c. Esa. 1.13 He that killeth a bullocke is as if he slue a man hee that sacrificeth a sheepe as if he cut off a dogges necke he that offereth an oblation as if he offered swines blood he that remembreth incense as if he blessed an idol Esa. 66.3 e Lord Lord haue we not by thy Name prophecied and by thy Name cast out deuills and by thy Name done many great workes Then will I professe to them I neuer knew you depart from me ye that worke iniquitie Matth. 7.22 23. f Whatsoeuer is not of faith is sinne Rom. 14.23 Vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Tit. 1.15 Without faith it is vnpossible to please God Heb. 11.6 g Confess Hel. 2. c. 15. 16. Bohe. c. 7. Belg. ar 23. August ar 4.20 SaxoÌ„ ar 3. 8. VVittemb ar 5. Concil Trid. sess 6. an 7. a Iosh. 1.7 Ezek. 20.19 b Mark 9.7 c Matth. 5.19 d Mark 7.7 e Matth. 28.20 f Ioh. 10.25 g Coloss. 2.20 h Jbid. 23. i 1. Tim. 4.1 k Gal. 1.8 l Confess Helv. 2. c. 16. August ar 20. Basil. ar 10. Gal. ar 24. Belg. ar 12. Sax. ar 3.17 a In his Asser. catholic fidei b Aanot. marg Luk. 10.35 1. Cor. 9.23 2. Cor. 8.14 c Concil Trid. sess 6. c. 10. a Matth. 5.19 b Marke 7.7 c 2. Tim. 3.16 17. d 1. Tim. 1.17 e Confess Helv. 2. c. as in the former prop. a Test. Rhem. an 2. Cor. 8.14 b Confess Aug. ar 20. c Pet. à Solo assert Cath. de Lege a Matth. i. 20 b Luk 1.36 c 1. Ioh. 3.8 d Heb. 4.15 e 1. Pet. 2.22 f 2. Cor. 5.21 g 1. Ioh.
beene and should be a matter and cause spirituall and alvvaies cognosced and iudged by the Church as Iudges competent vvithin this realme say certaine Scottish Ministers in their letters vnto the Lords of the Kings priuie Councell in Scotland vvhich letter is printed in the said Lords declaration c. published an 1606. and printed by Rob. Barker h Analyct pag. 35. i Surius comment an 1501. pag. 30. a Gen 6.5 b Gen. 8.21 c Psal. 116.11 d Rom. 3.4 e Sozom. lib. 1. c. 33. f B. Ievvel del fol. 58. g Roffen contra Luther h Test. Rhem. an Joh. 16.13 a Confess VVittemb cap. 33. b Ioh. 9.22 and 12.42 c Ioh. 12.47 d Matt. 26.3 4. e Mar 14.53.55 f Mar. 15.1 g Matth. 27.63 h Luke 21.71 i Matt. 28.12 13 k Act. 4.5 6 18. l Act. 5.40 m D. Hieron in vita Damasi Papae n Sâ—s 4. deâ—r 1. o Brev. Rom. ex decr S.S. Concil â—rid râ—stitut edit a â—io 5. p Concil Later cap. 5. apud Innocent q Hilar. epist. ad Const. Imper. r D. Aug. contra Max. lib. 3. s Naz. ad Prâ—câ—p epist. 42. t Orat. Synod Legat. regis Fan. an 1562. u B. Ievvels def par 1. fol. 39. a Test. Rhem. an Ioh. 16.13 a Deut. 12 32. b Ezek. 20.18 19 c Gal. 1.8 9. d Confess Helv. 2. c. 18. Bohem. c. 1. Gal. ar 5. Belg. ar 7. VVittem c. 33. a Greg. â— l. 1. epist 24. l. 2. epist. 49. b Campian rat 4. c Calvin epist. â—ulling fol. 231. a Christ loued the Church and gaue himselfe for it that he might sanctifie it â—nd clense it by the washing of water thorough the word Eph. 5.25 26. b Now are ye cleane thorough the wâ—rd that I haue spoken vnto you Ioh. 15.3 c The blood of Iesus Christ his Sonne clenseth vs froÌ„ all sinne 1. Ioh. 1.7 d Ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus by the Spirit of our God 1. Cor. 6.11 e Matt. 7.13 14. f Matth. 16.16 Ioh. 3.18 g Luke 16. h Alphons de haeres lib. 8. de Indulgentiis Polydor. de Inventor lib. 8. cap. 1. i Confess Helv. 2. cap. 26. Gal. ar 24. Saxon. ar 11. August ar 11. VVittemb cap. 25. a Tertul. de cor militis De Anima in fine b Puniripios post mortem impossibile deleatur Jndex expurg p. 26. c Vâ—ux catech chap. 3. d Horae B. Virg. Mariae secundum vsum Sar. e Concil Trid. decr de Purg. Ses. 25. ses 6. can 30. f Eckius in Enchirid. g Bernard de Buslis Rosar par 3. ser. 2. h Spec. peregr quaest dec 1. c. 3. q. 5. i Position Ing. de Purgat k Lorich instit Cathol de 12. Fidei art l Albertus Roffensis m S. Th. More n Instit. cathol vt supra o Greg. dial l. 4. cap. 39. Spec. peregr quaest dec 1. c. 3. q. 4. p Eckius posit 6 q De 4. Hom. noviss r De officio mort l. 7. s Spec. pereg quaest vt suprà quaest 5. t Test. Rhem. an Apoc. 14 13. u Ibid. an marg p. 431. x Cap. Quid in aliud dist 25. a Act. 4.12 b Act. 10.43 c Act. 20.28 d Isa. 53.5 e Ioh. 3.18 f Rom. 10.11 g Matt. 11.28 26 h Rom. 10.9 * vvhereof see more Art 2. pr. 4. ar 11. pr. â— ar 22. pr. 1. a vide Taxaâ—â— poenit b Sec ar 25. pr. 6. a Ierem. 10.15 b Hab. 2.18 c Psal. 135.25 d Esa. 44.10 c e Psal. 135.16 f Psal. 115.7 g Exod. 20.5 1. Cor. 10.7.14 h Exod. 20.5 Deut. 4 15. c. i 1. Ioh. 5.21 1. Cor. 10.14 k Deut. 7.5.12.2 3. l Deut. 17.2 3. m Deut. 13.5 n 2. king 18.3 4. 2. Chr. 14.2 3. o 1. king 19.18 Dan. 3. p Deut. 7.25 26. Ierem. 51. q Deut. 27.15 Esa. 44. r Deut. 27.26 Psal. 97.7 Esa. 42.17 s Confess Helvet 2. cap. 3 4. Basil. ar 10 6.3 Bohem. c. 3.17 Gal. ar 1. August ar 1. Sax. ar 22. VVittemb c. 1.23 Suev ar 22. a Dele statuas venerari potius quam statuariâ—s stolidum est Index expurg pag. 31. b In hoc plerisque Christianis Ethnicus philosophus religiosior qui etiam Trinitalis quae mente vir comprehendâ—tur figuras oculâ—â— corporis spectibilis Petri Rami verba in scholis physicis deleantur Jndex expurg pag. 146. Atque haec absurditas Paâ—rem Filium Sp. S. effigiantium Iacobilis a Nicephorâ— tribuitur G. Cassand consul p. 1â—â— c Non inficiamur hac nos latriae adoratione Christi praeclarissimam Cruce colere venerari Andrad orthodox expl lib. 9. p. 284. a Thou shalt worship the Lord thy god and him onely shalt thou serue Mat. 4.10 b Confess Helv. 1 ar 11. 2. c. 5. Basil. ar 10. Bohem. c. 17. Gal. ar 24. a Praedicatio autem ecclesiastica hoc semper tenuit Sanctorum â—eliqâ—ias esse ex fide venerandas Staplet antidot euang in Matt. 8.21 p. 30. The Catholike affirmeth worshipping of saints praier vnto them feasts of them â—doration of their reliques and Imâ—ges the Protestant denieth all Hils qâ—artron 14. reas p. 71. b Vinc. Liâ— â— 23. cap. 155. c Raban l. 4. c. 10. de Sec. propriet d Concil Trid. sess 25. decr de Jnuoc c. e Missa de S. Cruce Officium de S. Cruce f Bee-hiuâ— lib. 4. cap. 3. g Gratian. dist 38. Nul volat a Cal vpon me in the time of trouble Psal. 50.15 After this manner pray Our Father which art in heauen c. Matth. 6.9 WheÌ„ ye pray say Our Father which art in heauen Luke 11.2 b Psal. 50.15 Matth. 7.11 Luke 11.13.18.7 8. Ioh. 16.23 24. c Gen. 13.4 d Gen. 26.25 e Gen. 32.9 c f Dan. 9.16 c. g 1. king 18.36 37 c. h Ier. 14.7 c. i Act. 10.2 k Luke 18.13 l Act. 16.25 through his Epistles m Act. 1.24 n Luke 18.7 o Confess Helv. 1. ar 11. 2. c. 5.23 Basil. ar 10. Bohem. c. 2.17 Gal. ar 14.24 Belg. ar 20. August ar 21. VVittemb c. 23. Sue ar 11.21 a Test. Rhem. pag. 187. Grationem Dominicam fundimus Sanctis Censura Colon. fol. 208. a 1. Sam. 3.3 4. c. 20. b Ierem. 1.4 5. c Ioh. 1.6 d Ioh. 20.21 e Matth. 10.5 f Luke 10.1 g Ierem. 14.14.23.21.27.14 15.29.8 9. h Matth. 9.38 i 1. Cor. 12.28 k Eph. 4.11 l Confess Helv. 2. cap. 18. Bohe. cap. 9. Gal. ar 31. Belg. ar 31. August ar 14. VVittemb ar 10. Suev ar 13. a Ans. to the execut of Iust. cap. 3. p. 44. b Ibid. c. 9. p. 211 c Ibid. c. 5. p. 91. d Ibid. c. 3. p. 41. e R.A. confut of Brovvn p. 113 f Sleiden com lib. 5. g H. N. euang c. 13. § 6. and Spir. land c. 48. § 5. h Letter to the B. of Roch. i R.H. on Psal. 122. k R.A. confut of Brovvnisme p. 113. l
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
Iesus was bound led away and deliuered vnto Pilate A councell iudged our S. Christ to be both a deceiuer and a blaphemer A councell corrupted the Souldiers and willed them to tell a Lie A counsell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus A councell both caused the Apostles to be beaten and commanded them also that they should not preach in the name of Iesus In auncient writings of credit wee may read how contrarie to Gods word by Councells Arrianisme hath bin confirmed as by the Councell at Ariminum By councells the traditions and bookes of foolish men haue bin made of equall authoririe with the word of God as by the counsell of Trent By councells hath bin established both the adoration of images as by the second councell of Nice and the Inuocation of creatures as by the Tridentine councell By councells the authority of princes hath bin empaired the Pope and Clergie advanced aboue all earthly Princes as by the Councell of Lateran The consideration of the premises and the like mooued S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant and S Augustine to write vnto Maximinus Neither ought I to obiect against thee the Synode of Nice nor thou against mee the Synod of Ariminum and Nazianzene openly to pronounce that Hee neuer sawe any good end of a Councell and The French king his Embassadour to say vnto the chapter of Trent that scarsely any good at all or very little came by Councells vnto the state of Christendome and Cornelius Bishop of Bitonto to breake out into these words in the face of the Councell at Trent I would that with one consent wee had not altogether declined from religion vnto superstition from faith vnto infidelitie from Christ vnto Antichrist from God vnto Epicures Aduersaries vnto this truth This notwithstanding the Papists doe continue in an opinion that councells cannot erre 4. Proposition The things ordained hy generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word The proofe from Gods word Generall councells we simply condemne not yet doe wee not ground our faith vpon any councell but onely vpon the written word of God Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God we doe reuerendly embrace but whatsoeuer is contrarie vnto or besides the will of God reuealed in the holy scriptures wee doe carefully auoid And so are wee commaunded to doe euen by God himselfe Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Walke ye not in the ordinances of your fathers neither obserue their manners c. I am the Lord your God walke in my statutes and keepe my iudgements and doe them Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed As wee said before so say I now againe If any man preach vnto you otherwise then that yee haue receiued let him be accursed And so thinke the Churches reformed with vs The adversaries vnto this truth Contrarie hereunto are the opinions of the Papists For of them Some doe thinke that the decrees of Councells doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some coūsells and namely the councell of Nice of Constanstinople Ephesus and Chalcedon some as Campian thought that all councells were of equall authoritie with the word of God Others as the Guisiā faction in Frāce be resolued in matters of religion to follow the footesteps of their ancestors though Gods word and a thousand councells decree to the contrary 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatorie 2 Pardons worshipping and adoration as well 3 of images as 4 of Reliques and 5 also Inuocation of Saints is a fond thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God The Propositions The Romish doctrine concerning 1. Purgatorie 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Inuocation of Saintes is a fond thing and not warranted by the holy Scripture nor consonant but contrarie vnto the same 1. Proposition The Romish doctrine concerning Purgatorie is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word IT is granted as well by the Romish or false as by the true Church that none vncleane thing can enter into the kingdome of God And because all men either haue bin or be still vncleane therefore they must be purged from sinne But in the manner of purging them who are vnpure they doe greatly differ For the true church looking into the word of God doth finde that wee are sanctified or made cleane in diuers respects diuersly as by Baptisme by the word preached by the blood of Christ and by the spirit of God and that in this life and not in the other world For in the sacred scripture there is mention but onely of two waies one leading vnto destruction the other bringing vnto life of two sorts of men whereof some beleeue and they are saued some beleeue not and they are damned and of two States one blessed where Lazarus is the other cursed where Diues doth abide A third way or sort or state cannot be founde in the word of God And therefore the Purgatorie in another world both denied hath alwaies bin by the Greeke Churches and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions do testifie Adversaries vnto this truth Erroneous therefore and not warrantable by Gods word concerning Purgatorie is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life and of the newe and renued Heretikes the Papists For They thinke it to be vnsound doctrine and not sufferable in any booke for Christians to diliuer that it is vnpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine They teach by their Catechismes that to doubt whether there is a Purgatorie or no is a breach of the first commandement Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of purgatorie Auete omnes animae fideles quarum corpora hîc vbique conquiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo pretiosissimo sanguine dignetur vos à poenis liberare c. that is All haile all faithfull soules whose bodies doe here and euery where rest in the dust The Lord Iesus Christ who hath redeemed both you and vs with
his most pretious blood vouchsafe to deliuer you from paines c They haue ratified the doctrine of purging soules after this life in the Councell of Trent It is further to be noted how the same Papists sliding back from the truth of God haue fallen into many noisome and diuers opinions in the matter of Purgatorie agreeing among themselues Neither about the place where purgatorie should be some placing the same in the bottome of the sea some neere vnto the mount Hecla in Ireland some vpon the mount Etna in Sicil others in the Centre of the earth others in Hell whereof they make fower roomes the first of the damned the second of Infants dying vnbaptized the third Purgatorie the fourth Limbus patrum whereinto Christ descended and others in a mind tossed and troubled betwixt hope and feare Neither about the Tormentors there who are thought of some to be holy Angells of others to be very deuills Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas More some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius Neither about the causes of Purgatorie torments because that some doe thinke that onely veniall sinnes others that veniall and mortall sinnes too for which in this life men haue donn no penance are there purged Nor about the time which they that be tormented shal abide in Purgatorie For some haue giuen out how the poore soules there be continually in torments till the day of Iudgement as Dionis Carthusianus others as Durandus doe thinke they haue rest sometimes as vpon Sundaies and holy daies others are of minde that in time they shall be set free at libertie because their punishment is but temporarie and others that at any time they may be deliuered if either their friends will buy out their paines or the preists will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in purgatorie For Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie and blessed condition then any men that liue in this world and yet say the same Rhemists that purgatorie fire passeth all the paines of this life Thomas Aquinas holdeth how the paines of hel fire and of purgatorie are all one and in nothing differ but that the one is but temporall and the other not so And others put in choise either to tarrie in Purgatorie one day or to endure the miseries of this world an 100. yeares haue chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of purgatorie but on short winters day Therefore in this contrarietie of opinions some of them the Papists themselues cannot denie must be wee say all of them are fond and contrary to the word of God Besides they nourish most cursed and damnable errors as That all the soules of the faithfull separated from their bodies are not at rest That all sinnes in their owne nature be not mortall or deadly and that some deserue not euerlasting torments They are purged in purgatory That one sinful man may saue and satisfie the wrath of God for another and that easily by praying saying or doing some thing for them That if friends in this word will doe nothing for the poore soule in purgatorie paines yet may the said soules come at length vnto happines by abyding their deserued torments vntill the last howre or day of iudgement in Purgatorie Finally that the Pope is God in that he can at his pleasure discharge guiltie soules both from the guilt of sinne and from the punishments due for the same 2. Proposition The Romish doctrine concerning pardons is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word Such hath bin the exceeding mercie and loue of God towards mankind that as hee hath purged vs from all guiltines of sinne by the blood so hath hee pardoned vs from the euerlasting punishment due for sinne by the paines of Iesus Christ. For There is saluation in none other For among men there is giuen none other name vnder heauen whereby they must be saued Through his name all that beleeue shall receiue remission of sinnes Hee hath purchased the Church by his owne blood With his stripes wee are healed Hee that beleeueth in him shall neither be condemned nor ashamed Therefore Come vnto mee all yee that are wearie and laden and I will ease you c. and yee shall finde rest for your soules saith our Sauiour Christ If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue with thine heart that God raised him from the dead thou shalt be saued saith S. Paul Errors Adversaries to this truth This beeing the doctrine euen of God himselfe wee may euidently perceiue how not onely vain but besides not onely besides but against the word of God the Romish doctrine concerning pardons is For that doth teach vs. 1. To seeke saluation not at God alone but at the hands of sinfull men For would wee haue a pardon for the sinnes of 40. daies A Bishop may giue it For the sinnes of 100. daies A Cardinall may grant For all our sinnes committed or to be coÌ„mitted From the pope wee may haue it Hence be his pardons if you respect time for 40.50.100.1000.10000.50000 c. yeares if offenses Homicide Parcide Perâ—urie Sodomitrie Treason and what not c. 2. That wee may be our owne Sauiours So did that of Purgatorie 3. How the pretious blood of Christ was shed in vaine For corruptible gold and siluer with our owne deedes workes may and will saue vs if we will 4. That repentance is not of necessity vnto the saluation of man For without the same a popish pardon may saue But without either a Pardon from the Pope or such like or Absolution of a Priest there is no saluation by the doctrine of the Church of Rome A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae virginis Mariae secundum vsum Sarum Quicunque in statu gratiae existens dixerit deuotè septem orationes sequentes cum septem Pater noster totidem Aue Maria ante imaginem pietatis merebitur 56 millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequeÌ„tem transeundo per caemiterium tot annos indulgentiarum quet fuerunt ibi corpora iuhumata à constitutione ipsius caemiterij Oratio pro defunctis Auete omnes animae fideles quarum corpora hic vbique requiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo