dayes and 40 nights he was afterward hungry Matth. 4.2 thirst f Iohn 4.7 He said I thirst Iohn 19.28 wept g Luke 19.41 and slept h Marke 4.38 and suffered death i Matth. 27.50 Marke 15 â—7 Luke 23.46 Ioh. â—9 30 33. Hence the ancient Fathers and Christians I beleeue in God the Father Almighty c and in Iesus Christ c. which was conceiued by the holy Ghost borne of the Virgin Mary suffred vnder Pontius Pilate was crucified dead and buried k Symb. Apâ—st The right faith is that we beleeve 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 Equall to the Father as touching his Godhead and inferiour to the Father touching his manhood l Sym. Athan. I beleeue in one God the Father Almighty c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heaven and was incarnate by the holy Ghost of the Virgin Mary and was made man c m Sym. Nicen. The very same testifie Gods people in Heluetia n Confess Helv. 1. ar 11. 2. c. 11. Basil o Confess Basil ar 4. Bohemia p Confess Bohem. c. 6. the Low countries q Confess Belg. ar 18. France r Confess Gal. ar 14. Ausburgh Å¿ Confess Aug. ar 3 Wittemberg t Confess Wâ—ttemb c. 2. Suevia v Confess Suevica ar 2. with many more besides x Harmen Confess praef 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 body nor soule but was man in appearance onely as the Manichies a Aug. l. 14. contra Faust the Eutichians b Niceph. l 18 c. 52. the Marcionites c philast Beza ePist 81. and the Saturnians d Iren. l. 1. â— 22 2. Christ had a bodie without a soule as thought the Eunomians e Basil contra Eunom the Arrians f Theodoret. haeret fab l. 4. the Apollinarians g Ruffin lib. 2 c. 20. with the Theopaschites h Niceph. l. 18. c. 53. 3. Christ tooke the flesh of the Virgin Mary so did the Valentinians thinke i Iren. l. 1. c. 1. and so thinke the Anabaptists k Confess Belg ar 18. and the Family of Loue who make an allegory of the Incarnation of Christ l H.N. prophecie of the Spi c. 19 sent 9. 4. Christ tooke flesh onely of the Virgin but no soule as the Arrians m Epiphan 5. Christ tooke flesh not of the Virgin onely but by the seed of man too so said Ebion n Euseb eccles hist l. 3. c. 27. and Carpocrates o Iren. l. 1. c. 24 6. The flesh of Christ was spirituall and his soule carnall so dreamed the Valentinians p Tertul. lib. de car Christ 7. The carnall body of Christ was consubstantiall with the Father as published the Apollinarians q Athan. li. de incar Christ 8. The humane nature of Christ before his passion was deuoid of humane affections so thought the Seuerites r Niceph. lib. 17. c. 29. 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 Word was made flesh and dwelt among vs and we saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn a Iohâ— 2.14 And Matthew Iesus when he was baptized c. Loe a voice came from heaven saying This is my beloued Sonne in whom I am well pleased b Math. 3.17 He that descended is even the same that ascended farre aboue the heavens that he might fill all things saith S. Paul c Eph. 4.10 Againe Christ Iesus being in the forme of God thought it no robbery to be equall with God hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto man 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 unto the glory of God the Father d Phil. 2.6 7 9 11. And the same Apostle There is one God and one Mediatour betweene God and man even the man Christ Iesus who gave himselfe a ransome for all men e 1 Tim. 2.5 6. Vpon these and the like grounds I beleeue in God the Father Almightie c. and in Iesus Christ his onely Son our Lord which was conceived by the holy Ghost borne of the Virgin Mary f Symb. Apost The right faith is That we beleeve 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 unto God One altogether not by confusion of substance but by vnity of person g Symb. Nicen I beleeve in one Lord Iesus Christ the onely begotten Sonne of God begotten of the Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father by whom 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 h Confes Hel. 1. c. 11. 2. ar 11. Basil ar 4. Bohem ar 6. Gal. ar 15. Belg. ar 19. August ar 3. Wittem c. 2. Suenica ar 2. Harmon confess praef say the ancient and first Christians The very same is the beleefe and confession of all the reformed Churches at this present and alwayes hath beenei. Errors and adversaries unto this truth Detestable therefore is the error Of the Acephalians who denyed the properties of the two natures in Christ a Hartman Schedel Of the Seuerites b Niceph. l. 16. cap. 33. of Eutiches and Dioscorus who affirmed the diuinitie and humanity of Christ to be of one and the same nature Of the Monothelites who denyed that two wils viz. a diuine an humane were in Christ c Volater l. 1. Of Theodorus Mesechius who said that the Word was one thing and Christ another d Magdeburg eccles hist Cen. 6. c 5. fol. 319. Of Nestorius who denied that two natures of Christ to be any otherwise vnited than one friend is ioyned to another e Niceph. l. 18. c. 48. 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 Son of God and that the body of Christ was compact of three vncreated elements f Beza ep 81. Confess Gal. ar 14. and so confounded and overthrew both natures 4. Proposition Christ is the Sauiour of mankinde The proofe from Gods Word Christ to be the Sauiour of mankinde we finde it perspicuously in the holy Scripture which teacheth vs that Christ was crucified dead and buried a Math. 27.16 c. and that to reconcile his Father unto us b We were recoÌ„ciled to God by the death of his Son Rom. 5.10 God hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5.18 by his crosse Eph 2.16 It pleased the Father c. by him to reconcile all things vnto himselfe Col 1.10 20. and to be a Sacrifice for all sinnes of men c He hath borne our infirmities and carryed our sorrowes Esa 53.4 He is the Lambe of God which taketh away the sin of the world Ioh. 1.20 Christ hath redeemed vs from the curse of the Law when he was made a curse for vs. Gal. 3.13 God hath made him sinne for vs which knew no sinne that we should be the righteousnesse of God in him 2 Cor. 5.2 He is the reconciliation for our sinne not for ours onely but also for the whole world 1 Ioh. 2.2 Hence I beleeue the forgiuenesse of sinne d Symb. Apost He suffered for our saluation e Symb. Ath. For us men and for our saluation he came downe from heaven f Symb. Nicen. say our Forefathers in their confessions as doe also our brethren throughout Christendome g Confes Helv. 1. c. 11. 2 ar 11. Basil ar 4 Bohem. ar 6. Gal. ar 2.16 7. Belg. ar 20. 21. August ar 3. Saxon ar 3. Wittem c. 2. Suevica Harmon Confess prae The errors and adversaries vnto this truth Wicked then are all opinions and assertions contrarying and crossing this truth as That the Father in his deity not the Son in his humanity did suffer which error the Patripassians did hold a D. August de Trin. l. 5. That Christ as well in his diuinity as in his humanity suffered for mankind an error of Apollinaris of old b Magdeburg Eccles hist con 4. c. 5. and of Islâ—bius and Andreas Musculus of late yeeres c Beza ep 60. That the whole and holy Trinitie was crucified as said Petrus Antiochenus That Christ really and indeed hung not on the crosse for his passion was in show onely said the Cerdonites d Iren. l. 1. c. 23 the Euticheans e Nâ—c l. 18. c. 53 and the Manicheans f August con Fa. l. 15. c. 10. and another man said the Theopaschits g Antonio tit 13. c. 5. sect 2. and the Basilides h Theod. Tâ—r. yea the very Divels and not Christ said the Manichies i August de Fide c. 32 33. suffered and hung on the crosse That the whole passion of Christ is to bee understood allegorically and not according to the letter as the Familie of Love doe thinke k H.N. Insit ar 4. sent 17. 29. That Christ on the crosse hath suffered for the redemption of mankinde and shall suffer againe for the saluation of the Divell as Iesus such heretikes there have bin l Witnes Tho. Aquin. con 1. â—â—â—r 3. but shall againe suffer as Iesus Christ which was one of Francis Kit his heresies for which he was burned for men out one mother Iane is the Sauiour of woman a most execrable assertion of Postellus the Iesuite m Iesuits Caâ— 1. booke c. 10. The fantasies of the Iacobites n Niceph. l. 18 c. â—2 and Turkes o Louâ—â— Tur. â—â—â—t tom 1. l. 1. â— The popish doctrine touching the Masse prayers vnto Saints pardons and purgatory which make the passion of Christ either of none effect or to put away but originall sinne onely p See art 22. â— 31. That albeit our Sauiour hath suffered for all men in generall yet both each man must suffer for himselfe in particular q Test Rhâ—m in Rom. 8.17 and the workes of one man may satisfie the iustice of God for another r Ibid. in Col. â—24 which are popish errors That Christ dyed not for the sins of all men and that some sinnes are so filthy and enormious as Christ his bloud upon true repentance of the delinquents part cannot wash them away which was Kains Å¿ Gen. 4. Fr. Spiras t Hist Fr. Spir. and other desperate persons error That whatsoeuer is written touching Christ his sufferings must in us and with us be fulfilled the false doctrine of H. N. v Prophecy of the Spir. cap. 19. sent 3. 3. Article Of the going downe of Christ into Hell As Christ dyed for vs and was buried so also it is to be beleeued that he went downe into Hell The Propositions Christ went downe into hell The proofe from Gods Word SVndry be the texts of Scripture for Christ his discension into Hell Mine heart was glad saith Dauid a Psal 16.10.11 Acts â— 26.27 a figure of Christ and my glory reioyced my flesh also shall rest in hope For why Thou shalt not leave my soule in hell O Lord my God I cryed unto thee and thou hast healed me Thou Lord hast brought my soule out of hell I will thanke thee O Lord my God with all my heart and will praise thy name for evermore b Psal 30.1 2. For great is thy mercy towards me and thou hast delivered my soule from the nethermost hell c Psal 86.12 13 In that he ascended what is it but that he had also descended first into the lowest part of the earth He that descended is even the same that ascended farre above all heavens that he might fill all things d Eph. 4.9.10 O Death where is thy sting O hell where is thy victory e 1 Cor. 1â— â—5 Also that Christ went downe into hell all sound Christians both in former dayes f He descended into hell Sym. Apost Athan. and now living g Confess Helv. 2 c. 11. Ba. ar 2. Aug. ar 3. Stievica ar 22. doe acknowledge howbeit in the interpretation of the article there is not that consent as were to be wished some holding that Christ descended into Hell 1. As God only and not man as they doe which say how Christ descended powerfully and effectually but not personally into hell and that the deity exhibited it selfe as it were present in the infernall parts to the terror of the devill and other damned spirits 2. As man onely and that as some think in body only as when death as it were prevailed over him lying in the grave as others deeme in Soule onely when he went unto the place of the reprobate to the increasing of their torments 3. As God and man in one person as they doe
which affirme that Christ in body soule went some think as it were into Hell when upon the Crosse and elsewhere hee suffered the terrors and torments prophesied 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 even into hell the very place destined for the Reprobate which he entred into the very moment of his Resurrection at which time hee shewed and declared himselfe a most glorious Conquerour both of death and Hell the most powerfull enemies Errors and adversaries unto this truth But till wee know the native and undoubted sense of this article and mysterie of religion persist wee adversaries unto them which say That Christ descended not into hell at all calling this article an error and a fable as Carlile doth a Carlile against D Smith p. 18.77 That Christ being dead descended into the place of everlasting torments where in soule he endured for a time the very paines which the damned spirits without intermission doe abide Bannisters error b Treat of Bannisters error That Christ alive upon the crosse humbled himselfe usque ad inferni tremenda tormenta even unto the dreadfull torments of hell c Pagets Catech Latin endured for a time those torments quales reprobi in aeternum sensuri sunt which the reprobates shall everlastingly suffer in hell d Pisc in Luc. 12.10 even despaired of Gods mercy finding God at this time Non patrem sed Tyrannum not a Father but a Tyrant and overcame despaire by despaire death by death hell by hell and Satan by Satan e Ferus in Math. 27. suffered actually all the torments of hell for our redemption and descended into the heauiest torments that Hell could yeeld f Humes Rejoind p. 38. 138. 152. suffered the torments of hell The second death Abiection from God g Houshold Catech. and was made a curse that is had the bitter anguish of Gods wrath in his soule and body which is the fire that shall never bee quenched h Giffords Catech That Christ personally in soule went downe into Lake Lymbo to fetch from thence as Canisius i Canis Catech to lose from thence as Vaux he saith k Vaux Catech. the soules of our forefathers which afore his death as the Papists dreame were shut up in the close prison of Hell l Test Rhem. an Luc. 16.26 That Christ by his descension hath quite turned Hell into Paradise Costerus the Iesuites error m Coster instit l. 5. 4. Article Of the Resurrection of Christ Christ did truly arise againe from death and tooke againe his body with flesh bones and all things appertaining to the perfection of mans nature 2 wherewith he ascended into heaven 3 and there sitteth untill he returne to iudge all men at the last day The Propositions 1. Christ is risen from the dead 2. Christ is ascended into heaven 3. Christ shall come againe at the last day to iudge all men even the quicke and the dead 1. Proposition Christ is risen from the dead The proofe from Gods Word THE Resurrection of Christ may easily be prooved from the holy Scriptures in which it is euident first that Christ should a Thou wilt not suffer thine holy One to see corruption Psal 16.10 After he is killed he shall rise againe the third day Marc 9.31 and 10.34 Luke 9.32 and next that he did rise from death vnto life both by his appearing to Mary Magdalene b Iohn 20.14 to diuers women c Math. 28.9 to two d Luke 24.13.15 30 31. to tenne e Iohn 20.19 to all the Disciples to moe then fiue hundred brethren at once g 1 Cor. 15.6 to sundry persons by the space of forty dayes together h Acts 1.3 and by the testimony also of the Apostles Peter i Acts 1.22 and 2.32 1 Pet. 1.3 and Paul k Acts 17.2 3. Rom. 10.9 1 Cor. 15.4 5 c A truth both beleeved and acknowledged by Gods people from age to age l Symbol Apost Athan. Nicen. Confess Helvet 1. ar 11 and 2. c 11. Basil ar 4. Bohem. c. 6. Gal. 15.16 Belg. ar 20. August ar 3. Suâ—viâ— ar 2. Haâ—mon confess praef Errors and adversaries unto this truth Vtterly false then and vnchristian is the opinion of those men Which vtterly deny the resurrection of any flesh as did the Sadduces a The Sadduces say there is no resurrection Matth. 22.23 they deny there is any resurrection Luk. 20.27 they say there is no resurrection neither angel nor spirit Act. 23.8 the false apostles b How say some among you that there is no resurrection of the dead 1 Cor. 15 12â— Simon Magus c Epiphan and the Manichies d August contra Faust l. 4. c. 16. Which would acknowledge no resurrection of Christ as would not nor will the Iewes e Mat. 28.13 15. Iud. Cater l divinor visor nor heretike Hamant f Holinsh chron fol. 1299. nor Dauid George one of which errors was that the flesh of Christ was dissolued into ashes and so rose no more g Hist Dauidis Georg. Which affirme as did Corinthus that Christ shall rise againe but yet is not risen h Philaster Which say how our Sauiour after his resurrection was so deified as he retained no more the parts and properties of his body 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 allegory and no true certaine history as doe the Family of Love i Display in allens confesse 2. Proposition Christ is ascended into heaven The proofe from Gods Word IN saying how Christ with his body is ascended into heaven and there sitteth and abideth we doe agree with the Prophets a Psal 47 5 68 18.110 1. Euangelists b Maty 23.44.25 65. Act. 1.9 Luk 24.51 and Apostles c Rom. 8 34. Eph. c. 8. with the ancient Fathers d Symb. Apo. Athan. Nicen. and Gods people our brethren throughout all Christendome e Confess Helv 1 ar 1 2. c 1. Basi ar 4. Bohe c 6. Gal. ar 15 Bel. ar 20. Aug ar 3. Saxon ar 3 Suevie ar 2. The Errors and adversaries unto this truth But we alltogether dissent From Hamant the English hereticke which denyed the ascension of Christ a Holinsh chro fol. 1299. Also from Ket the heretike and Apostata which likewise denyed our Sauiours ascension affirming that his humane nature is not in heauen but in Iudea gathering a Church and people Also from the Germane Vbiquitaries and Papists they saying that Christ as man is not onely in heaven but in earth too at this instant wheresoeuer the deity is b Ia. Smidelinus Vbiquitatis Apostolus Beza epist 61. these affirming the humane nature of Christ is wheresoever the Sacrament of the Altar is administred c Ergo
All haile all faithfull soules whose bodies doe here and every where rest in the dust The Lord Iesus Christ who hath redeemed both you and us with his most precious blood vouchsafe to deliver you from paines c d Horae B. Virg. Mariae secundum usum Sâ—r. They have ratified the doctrine of purged soules after this life in the Councell of Trent e Conc. Trid. dâ—â—r de Purg. Ses 25. ses 6 can 30. It it further to be noted how the same Papists sliding backe from the truth of God have fallen into many noisome and divers opinions in the matter of Purgatory agreeing among themselves Neither about the place where Purgatory should be some placing the same in the bottome of the Sea f Eckius in Enchirid some neere unto the mount Hecla in Ireland some upon the mount Aetna in Sicil g Bernard de Bustis Rosar par 3. c. 2. others in the Center of the earth h Spec. pereg quaest doc 1. c. 3. q. 5. others in Hell whereof they make foure roomes the first of the damned the second of infants dying unbaptized the third Purgatory the fourth Limbus patrum whereinto Christ descended i Position Ing. de purgat and others in a minde tossed and troubled betwixt hope and feare k Lorich insti Cathol de 12. Fidei art Neither about the Tormentors there who are thought of some to be holy Angels l Albertus Roffensis of others to be very devils m S. Th. Morc Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas Moore some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius n Insti Catho ut supra Neither about the causes of Purgatory torments because that some doe thinke that onely veniall sinnes o Greg. dial l. 4. c. 39. Spec. pereg quaest dec 1. c. 3. q. 4 others that veniall and mortall sinnes too p Eckius posit 6. for which in this life men have done no penance are there purged Nor about the time which they that be tormented shall abide in Purgatory For some have given out how the poore soules there be continually in torments till the day of Iudgement as Dionys Carthusianus q De 4. Hom. noviss others as Durandus r De officio mort l. 7. doe thinke they have rest sometimes as upon Sundaies and Holidaies others are of mind that in time they shall be set free and at libertie because their punishment is but temporary Å¿ Spec. pereg quaest ut supra quaest 5. and others that at any time they may be delivered if either their friends will buy out their paines or the Priests will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in Purgatory For Our English Papists at Rhemes doe thinke the soules in Purgatory to be in a more happy and blessed condition then any men that live in this world t Test Rhem. an Apoc. 14.13 and yet say the same Rhemists that Purgatory fire passeth all the paines of this life v Ibid. an marg p. 431. Thomas Aquinas holdeth how the paines of hell fire and of Purgatory are all one nothing differ but that the one is but temporall and the other not so And others put in choyce either to tarry in Purgatory one day or to endure the miseries of this world an 100 yeares have chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of Purgatory but one short Winters day x Cap. Quid in aliud dist 25. Therefore in this contrarietie of opinions some of them the Papists themselves cannot deny must be we 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 sins in their owne nature be not mortall or deadly and that some deserve not everlasting torments They are purged in Purgatory That one sinfull man may save and satisfie the wrath of God for another and that easily by prayer saying or doing something for them That if friends in this world will doe nothing for the poore soules in Purgatory paines yet may the said soules come at length unto happinesse by abiding their deserved torments untill the last houre or day of judgement in Purgatory Finally that the Pope is God in that he can at his pleasure discharge guiltie souls 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 Scriptures nor consonant but contrary unto the same The proofe from Gods Word SVch hath been the exceeding mercy and love of God towards mankinde that as he hath purged us from all guiltinesse of sinne by the blood so hath he pardoned us from the everlasting punishment due for sinne by the paines of Iesus Christ For There is salvation in none other For among men there is given none other name under heaven whereby they must be saved a Acts 4.12 Through his name all that beleeve shall receive remission of sinnes b Act. 10.43 He hath purchased the Church by his owne blood c Act. 20.28 With his stripes we are healed d Isa 53.5 He that beleeveth in him shall neither be condemned e Joh. 3.18 nor ashamed f Rom. 10.11 Therefore Come unto mee all yee that are weary and laden and I will eaâ—â— you c. and yee shall finde rest for your soules saith our Saviour Christ g Matth. 11.28 29. If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve with thine heart that God raised him from the dead thou shalt be saved saith Saint Paul h Rom. 10.9 Errors and aduersaries unto this truth This being the Doctrine even of God himselfe * Whereof see more Art 2. pr. 4. ar 11. pr. 1. ar 22. pr. 1. we may evidently perceive how not onely vaine but beside not onely besides but against the Word of God the Romish doctrine concerning pardons is For that doth teach us 1. To seeke salvation not at God alone but at the hands of sinfull men For would we have a pardon for the sinnes of fortie dayes A Bishop may give it For the sinnes of 100 dayes A Cardinall may grant it For all our sinnes committed or to be committed From the Pope we may have it Hence be his pardons if you respect time for 40. 50. 100. 1000. 10000. 50000. c. yeares of offences Homicide Patricide Perjury Sodomitry Treason and what not c. a Vide Taxam poenit 2. That we may be our owne Saviour So did that of Purgatory 3. How the precious
grace is universall and belongeth unto all so well young as old 2. Baptisme is unto us as Circumcision was unto the Iews But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong unto the Kingdome of Heaven a Matth. 13.14 and are in the covenant therefore the signe of the covenant is not to be denyed them 4. Christ gave in commandement that all should be baptized b Matth. 28.19 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 necessary that they should be partakers of the Sacrament thereof All Christian Churches allow of the Baptisme of Infants c Conf. Helv. 1 ar 21. 2. c. 20. ar 35. Belg. ar 34. Aug. ar 13. Sax. ar 13. Wit c. 10. Suc. cap. 17. The adversaries unto this truth The premises declare that They slander us which say that all Protestants deny the Baptisme of children to be necessary and this is Runagate Hils report a Hils quart reas 14. They erre which oppugne this truth as doe many persons but not after one and the same sort For Some utterly deny that Infants or young children are to be baptized so did the Pelagians b D. August de Ver. Apo. se de Bap par the Heracleans and the Henricians c Mag. eccles hist con 12. c. 5. and so doe the Anabaptists whereof said some how baptisme is the invention of Pope Nicholas and therefore naught d Bullin contra Anbap l. 1. others that baptisme is of the devill So thought Melchior Hoffeman e Ibid. l. 2 c. 13. so also doe the Swermerians a sect among the said Anabaptists f Althemar lo. pug co 131. the Servetians g Epi. minist Bern. in Cal epist fol. 118. and the Family of Love which doth hold that none should be baptized untill he be thirtie yeares old h Display H. 7. a. Others refuse to baptize not all but some Infants So denied is baptisme by the Barrowists unto the seed of whoores and witches i Bar. disc p. 9. by the Brownists unto the children of open sinners k Giffords reply by the Disciplinarians unto their children which subject not themselves as Dud. Fenner saith unto the discipline of the Church or obey not the Presbyteriall decreâ—â— l Sacramentorum autem primum pro natura sua administrari debet vel infantibus vel adultis Infantibus autem iâ—s qui sunt liberi corum qui sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc subii civat D. Fenner 5. Theol. cap. ult Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the now ministers of the Church of England as the Brownists doe thinke m R.A. confut of Brow p. 113. or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of infants in France and in Netherland n See afore ar 25. p. 8. or by unpreaching ministers as the disciplinarian Puritanes doe hold o See ar 26. pr. 1. Declarent ubinam legerint tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti ut nisi concio habeatur renascentium lavacro infans aspergi non possit And others are of opinion that none are to be baptized which beleeve not first Hence the Anabaptists Infants beleeve not therefore be not to be baptized Hence the Lutherans Infants doe beleeve p Querim ec p. 80. Hessius de 600. ar Pontif. lo. 16. Therefore to be baptized 28. Article Of the Supper of the Lord. 1 The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another 2 but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily and with faith receive the same the bread which we breake is partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the bloud of Christ 3 transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions 4 The Body of Christ in given and taken and eaten in the Supper onely after an heavenly and spirituall manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith The Sacraments of the Lords Supper were not by Christs ordinance reserved carried about carried about lifted up or worshipped The Propositions 1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves 2. The Lords Supper is a Sacrament of our Redemption by Christs death and to them which receive 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 given taken and eaten after an heavenly and spirituall not after a carnall sort 5. To reserve carry about lift up or worship the Sacrament of the Lords Supper is contrary to the Ordinance of Christ 1. Proposition The Supper of the Lord is a signe of the love that Christians ought to have among themselves The proofe from Gods Word THE Supper of the Lord is a token of the love that Christians ought to have among themselves For which cause it is called the Lords Table a 1 Cor. 10.11 the Lords Supper b 1 Cor. 11.10 a Communion of the Body of Christ and they that partake thereof though they be many yet are but one bread and one body c 1 Cor. 10.16 17. This is the doctrine of all Christian Churches The errors and adversaries unto this truth d Conf. Helv. 2. cap. 21. Basil ar 6. Bohem. c. 13. Belg. ar 35 Saxon. ar 14. Suc. c. 18. So thinke not those men who either with heretike Hamant deny the use of the Lords Supper to be necessary a Hol. chron fol 1299. or with the Rhemists raile on it and the Protestants that use the same calling it a prophane and detestable table the Cup of divels b Test Rhem. an 1 Cor. 10.21 2. Proposition The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death and to them which receive 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 New Testament which is shed for many for the remission of sinnes a Matt. 26 28. this is my body which is given for you c.
This Cup is the New Testament in my blood which is shed for you saith our Saviour b Luke 22.19 20. And to such as receive the same worthily c 1 Cor. 11.24 1 Cor. 11.28 c. and by Faith d 2 Cor. 13.5 Joh. 6.35 it is the partaking of the body and blood of Christ e 1 Cor. 10.16 17. This is a truth openly both maintained and testified by the neighbour Churches f Conf. Helv. 1. ar 22. 2. c. 21. Basil ar 6. Bohem. c. 13. Gal. ar 37. Bel. ar 35. August couch the Masse ar 1. â— Saxon. art 13 Wittem c. 19. Suc c. 19. Errors and adversaries unto this truth Diversly hath this proposition beene oppugned For Some either denying or not acknowledging the benefit of so heavenly a Sacrament doe say how It is to be received onely for obedience sake to the Princes commandement but is of none effect to the perfect ones An opinion of the Families a Leon. Ram. Conf. 1580. It doth neither good nor hurt to the receivers The Messalians error b Theodoret. eccl s hist It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists c What can the Protestant Churches afford you c. the communion O poysoned Cup better it were for you to eate so much Rats-bane then that polluted bread and to drink so much Dragons gall or Vipers blood then that sacrilegious wine Garnish of the soule c. printed at Antwerp an 1569. by Joach Tro. It is no signe assuring us that all our sinnes through Christ are pardoned For onely veniall and mortall sinnes are thereby remitted d Catech. Trid. and we must alwaies doubt of the forgivenesse of our sinnes e Conc. Trid. ses 6. cap. 9. say the Papists Others doe teach that It can profit such as have no faith as Babes and Infants in which errors bee the Russians f Al Guag de relig Moscovit p. 168. yea the dead bodies of men g Conc. Carthag 3. can 6. It can benefit such as receive it not at all if on their behalfe it be administred as persons absent upon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papists defend 3. Proposition The Bread and Wine in the Lords Supper be not changed into another substance The proofe from Gods Word TRansubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord wee doe utterly denie and the reasons moving us thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drink henceforth of this fruit of the Vine saith our Saviour Christ a Math 26.29 Marke 14.25 Which fruit 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 onely blasphemous to be spoken but also impossible to bee done and directly against the Word of God where commandement is often given that the blood with flesh not of beast much lesse of man must not be eaten b Gen. 9 4. Lev. 17.14 The heaven must containe Iesus Christ untill the time that all things be restored saith S. Peter c Acts 3.21 If Christ therefore corporally according to his humanity be in heaven then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cup not the reall blood of Christ you shew the Lords death till he come saith Saint Paul d 1 Cor. 11.20 Therefore he is not come which he must be being under the formes of Bread and Wine Transubstantiation besides overthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods Word comming unto the Element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatry For from hence proceeded the Reservation of the Transubstantiated bread for sundry superstitious purposes hence the adoration of the bread even 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 mooved all the Churches reformed to shew their detestation hereof both by their Sermons and writings e Conf. Helv. 1 ar 22. 2. c. 21 Basil art Witten b.c. 19. The adversaries unto this truth Abominable therefore be the Popish errors viz. that In the Eucharist there is not the substance of Bread and Wine but onely the meere accidents and qualities a Conc. Trid. seâ—s 3. c. 3. Substantially and really the Body and Blood together with the soule and Divinitie of our Lord Iesus Christ and therefore whole Christ is contained in the Sacramentall Eucharisticall b Test Rhem. annot Matth 26.6 Vnder each kinde and under every part of each kinde severally whole Christ is comprized c Conc. Trid. ses 2.3 Vaux Catech. c. 4. 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 use while it is taken but afore also and after in the Hoste or consecrated pieces reserved or remaining after the Communion d Conc. Trid. ses 3. 4. In the holy Sacraments Christ the onely begotten Son of God is to be adored with the worship of Latria e Conc. Trid. sess c. 5. Marcus also that detestable heretike held that the wine of the Lords Supper was converted into bloud f Epiphan haeres 〈◊〉 4. Proposition The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort The proofe from Gods Word THe regenerate have in them a double life one carnall the other spirituall The life carnall and temporary they brought with them into this world The spirituall was given unto them afterward in their second birth through the Word a 1 Pet. 1.29 The life carnall and corporall is common to all men b Iohn 6.51 good and bad and is maintained and preserved by earthly corruptible Bread common also to all and every man The life spirituall is peculiar onely to Gods elect and is cherished by the Bread of life which came downe from heaven which is Iesus Christ who nourisheth and sustaineth the spirituall life of Christians being received of them by Faith c Iohn 6.35 Which spirituall Bread that he might the better represent he hath instituted earthly and visible Bread and Wine for a Sacrament of his Body and Bloud Whereby he doth testifie that as verily as we receive the Bread with the hands chew the same with the teeth and tongue to the nourishing of this life temporall even so by faith which is in place of hands and mouth to the soule we verily receive the true Body and