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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	holy_a	son_n	trinity_n	2,909	5	9.7560	5	false

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

inestimable benefits which wee haue and shall receiue from your selfe and your late Predecessors D. Whitgift Grindall Parker Cranmer of famous and honourable remēbrance 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 ●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 He●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

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

same doe all reformed Churches beleeue and confesse The Errors and adversaries vnto this truth The premises doe make Against the Tretheites which affirme the holy Ghost to be inferior vnto the Father Against the Arrians who said the holy Ghost was inferior to the Sonne Against the Macedonian heretikes who held the holy Ghost to be but a minister and seruant of the Father and the Sonne yet of more excellent maiestie and dignitie then the Angels Against many erroneous spirits which deliuer the holy Ghost to be nothing els but The motion of God in his creatures as did the Samosatenians A bare power and efficacie of God working by a secret inspiration as the Turkes and certaine English Sadduces doe imagine The Inheritance allotted to the faithfull and the beeing or vertuous estate of Christ as dreameth H.N. The affection of charitie or Loue within vs an error of Petrus Lombardus Gods loue fauour and vertue whereby he worketh in his children so thought Ochinus and Seruetus 3. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods word The proceeding of the holy Ghost from the Father and the Sonne we gather from the holy scripture which teacheth how The Father sendeth the comforter which is the holy Ghost in the name of the Sonne and the sonne sendeth the comforter the spirit of truth from the Father he proceedeth of the Father and is sent of the Sonne So with vs say the auncient Fathers and Christians He proceedeth from the Father and the Sonne The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one sonne not three sonnes one holy Ghost not three holy Ghostes which is the faith of the moderne christians Errors and aduersaries vnto this truth This discouereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe That the holy Ghost proceedeth from the Father but not from the sonne as at this day the Graecians the Russians the Moscouites maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an error of Peter Lombard vncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiencie of the holy Scripture for saluation Holy Scripture 1 containeth all things necessarie for saluation so that whatsoeuer is not read therein nor may be prooued thereby is not to be required of any man that it should be beleeued as an article of the Faith or be thought requisite necessary to saluation 2 In the name of the holy Scripture we doe vnderstand those Canonicall bookes of the old and newe testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Iosue Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Eccles. or the Preacher Canticles or song of Salomon 4. Prophets the greater 12Prophets the lesse 3 And the other bookes as Hierome saith the Church doth read for example of life and instruction of manners but yet doth it not applie them to stablish any doctrine Such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Booke of Hester The Booke of wisedome Iesus the sonne of Sirach Baruch the Prophet Song of the 3. children The story of Susanna Of Bel and the Dragon The praier of Manasses The 1. Booke of Macchabes The 2. Booke of Macchabes 4 All the bookes of the newe Testament as they are commonly receiued we doe receiue and accompt them for Canonicall The propositions 1. The sacred Scripture conteineth all things necessarie to be knowen and beleeued for the saluation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3. The 3. 4. bookes of Esdras the booke of Tobias c. are apocryphal 4. Of the newe Testament all the bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeued for the saluation of man The proofe from Gods word THe holy Scriptures to be sufficient to instruct vs in all things necessary to be knowen and beleeued for mans saluation the word of God teacheth Ye shall put nothing vnto the word which I command you saith the Lord neither shall yee take ought therefrom Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therfrom Thou shalt not turne away from it to the right hand nor to the left that thou maist prosper whither soeuer thou goest Euery word of God is pure c. Put nothing vnto his words least he reprooue thee and thou be found a liar These things are written that ye might beleeue c. and that in beleeuing yee might haue life through his Name The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute beeing made perfect vnto all good workes If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes of this booke God shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke Hereunto Gods people both alwaies haue and at this present doe subscribe The Errors and adversaries vnto this truth Therefore adversaries be wee to all adversaries to this truth especially To such as scorne and contemptuously reiect the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures and Pope Leo the tenth who tearmed the holy Gospel A fable of Christ and doe the prophane Atheists Also to such as debase the credite and estimation of the holy Scriptures as Dauid George did and both doe the papists who haue an opinion that the scriptures of God are not sufficient to instruct mankinde vnto saluation and the Anabaptists which deeme not the holy Bible to be the word of God with the Familie of Loue in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture learned Also to them which with Gods word doe equall their owne doctrines

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

but in Lymbo And lastly from those Germane diuines which thinke that our Sauiour carried with him into heauen the faithfull people in soule and bodie raised at his resurrection 3. Proposition Christ shall come againe at the last day to iudge all men euen the quicke and the dead The proofe from Gods word God annointed Iesus of Nazareth with the holie Ghost and with power c. Hence God raised vp the third day c. And he commanded vs to preach vnto the people to testifie that it is hee that is ordained of God a Iudge of quicke and dead saith S. Peter God shall iudge the world by Iesus Christ Iesus Christ shall iudge the quicke and dead at his appearing and in his kingdome c. Henceforth is laid vp for me the crowne of righteousnesse which the Lotd the righteous iudge shall giue mee at that day and not to mee onely but vnto all them also that loue his appearing saith S. Paul The Iudge standeth before the doore saith S. Iames And this Gods church and people doe firmely beleeue and faithfully confesse Errors and adversaries vnto this truth On the other side both they abroad and we at home abhorre them for their opinions which said that There shall be no genera●l iudgement at all as did the Manichies and doe the atheists That the deuills and the most vngodly some of them and namely so manie as in hell do call vpon God for mercie and forgiuenesse say the Turkes yea of al them say the Originists and Catabaptists shall be saued That the wicked shall not be iudged at all but shall die as the bruite beasts and neither rise againe in body nor come vnto iudgement An error of the Familie of Loue That Christ shall not be the future Iudge so thought both Dauid George Coppinger and Arthington For that George rumord himselfe to be the iudge of the whole world and Coppinger and Arthington published how one William Hacket was come to iudge the world and themselues to be his angels for the separating the sheepe from Goates That besides Christ the Pope is iudge of the quick dead An error of the Papists That afore the iudgement there shall be a golden world the godly and none besides enioying the same peaceably and gloriously as the Iewes imagine That the Beleife touching the general Iudgement of Christ ouer the liuing and dead is a doctrine mysticall or a mysterie no historie as H.N. teacheth That the righteous are alreadie in godly glorie and shall from henceforth liue euerlastingly with Christ and raigne vpon the Earth as the Familie of Loue holdeth 5. Article Of the holy Ghost The holy Ghost proceeding from the Father and the Sonne 2 is of one substance maiesty and glorie with the Father and the Sonne 1 very and eternall God The Propositions 1. The holy Ghost is very and eternall God 2. The holy Ghost is of one substance maiestie and glorie with the Father and the Sonne 3. The holy Ghost proceedeth from the Father and the Sonne 1. Proposition The holy Ghost is very and eternall God The proofe from Gods word THe holy Ghost to be verie and eternall God the Scripture teach vs. For he is the Creator of all things In the beginning God created the heauen and the earth c. And the spirit of God mooued vpon the waters O Lord how manifold are thy workes c. If thou hide thy face they are troubled if thou take away their breath they die and returne to their dust if thou send forth thy spirit they are created Ergo the holy Ghost is God Christians are to be baptized in the name of the holy Ghost aswell as of the Father and the Sonne Therefore is he verie God Ananias lied vnto God and Sapphira tempted God when both he lied vnto the holy Ghost and shee tempted the spirit of the Lord. As God he chooseth assigneth and sendeth forth men for the ministerie of the Gospel as God he decreeth orders for his Church and people and as God he is to be invocate and praied vnto as well as the Father and the Sonne Vpon this and the like words I beleeue in the holy Ghost I beleeue in the holy Ghost the Lord and giuer of life the Catholike Faith is this that wee worship one God in Trinitie and Trinitie in Vnitie c. The Father is God the Sonne is God and the holy God And yet they are not three Gods but one God c. say the auncient Fathers which also is the Faith and confession of all Gods people at this day The Errors and adversaries vnto this truth This maketh to the condemnatiō of the Pneumatomacheis whereof Some impugne the deitie of the holy Ghost as did in old time Samosatenus and Photinus of late yeares Seruetus Ochinus abroad and Francis Ket Hamant and certaine Brownists among vs at home Some affirme the holy Ghost to be but a meere creature as did Arius the Semiarians the Macedonian heretikes the Tropickes Ochinus Some haue assumed the stile and title of the holy Ghost vnto themselues as did Simon Magus Montanus and Manes Some haue giuen the title of the holy Ghost vnto men and women so Hierax said that Melchisedech was the holy Ghost Simon Magus tearmed his Helene the holy Ghost The Helchesaites saide the holy Ghost was a woman and the naturall sister of Christ Many Papists and namely the Franciscanes blush not to say that S. Francis is the holy Ghost 2. Proposition The holy Gost is of one substance maiestie and glory with the Father and the Sonne The proofe from Gods word The holy Ghost effected the incarnation of Christ teacheth all things leadeth into all truth giueth vtterance to his seruants gifts vnto his people placeth rulers in the Church and ouerseers to feede the flocke of God sealeth the Elect vnto the day of redemption aswel as the Father and the sonne and these three viz. the Father the word and the holy Ghost are one Therefore is the holy Ghost of one substance maiestie and glory with the Father and the sonne And this was the beleefe of the auncient Fathers I beleeue say they in the holy Ghost the Lord and giuer of life c. who with the Father and the sonne together is worshipped and glorified who spake by the Prophets The Godhead of the Father of the Sonne and of the holy Ghost is all one the glory equal the maiesty coeternal Such as the Father is such is the Son such is the holy Ghost c And in this Trinitie none is afore or after other none is greater or lesse then another But the whole three persons be coeternall together and coequal The very

that the church of Rome neither hath nor can erre Erraverunt aliae ecclesiae saith Di. Stella other churches as of Antioch Alexandria Constantinople c. haue erred sed nunquam ecclesia Romana but the church of Rome neuer yet erred Id constanter negamus saith Costerus the Iesuit we constantly deny that christ his Vicars Peters successors the Bishops of Rome haue either taught heresies or can propound errors God preserueth the truth of christian religion in the Apostolike sea of Rome and It is not possible that the church meaning the church of Rome can erre or hath erred at any time in any point say the Rhemists 20. Article Of the authoritie of the Church 1 The Church hath power to decree rites or ceremonies 2 and authoritie in controuersies of faith And yet it is not lawfull for the Church 3 to ordaine any thing that is contrarie to Gods word 4 neither may it so expound one place of Scripture 5 that it be repugnant to another VVherefore although 6 the Church be a witnesse and a keeper of holy writ yet as it ought not to decree any thing against the same so 7 besides the same ought it not to enforce any thing to be beleeued for necessitie of saluation The propositions 1. The church hath power to decree rites or ceremonies 2. The church may not ordaine what rites or ceremonies shee will 3. The church hath authoritie to iudge and determine in controuersies of faith 4. The church hath power to interpret and expound the word of God 5. The Analogie of faith must be respected in the exposition of the Scripture 6. The church is the witnesse and keeper of Gods written word 7. The church may not enforce any thing to be beleeued as necessarie vnto saluation that is either contrarie or besides the word of God 1. Proposition The church hath power to decree rites or ceremonies The proofe from the word of God THe churches authoritie to decree rites or ceremonies is warranted in the word of God first by the example of the Apostles who did ordaine rites and ceremonies among other things that In the church men should not be couered Women should keepe silence and be couered A knowen tongue vnderstood of the common auditorie should be vsed with other things Next by the generall and binding commandement of God himselfe who at all times will haue euery thing in the church to be done vnto edifying honestie and by order as beeing not the author of confusion but of peace All churches protestant confesse the same Errors adversaries vnto this truth This power being giuen by the Supreame authoritie vnto the Church they doe greatly offend which doe condemne either generally all or particularly some rites and ceremonies orderly and lawfully established of the former sort are 1. The Familie of Loue who say of themselues how they are a free people in bondage vnto no creature nor to any created thing they haue no seuerall distenting or variable religions either ceremonies 2. The Brownists who teach that euery Christian is to ioyn himselfe vnto that people among whome the Lords worship is free and not bound or withholden with any iurisdiction of this world 3. The Puritanes whereof some would haue all matters of ceremonies to be left in christian libertie vnto euery man Others would haue both temples to be left without seruice Sermons and Sacraments and Princes to be scared with the feare of vproares and sedition and all because they would be freed from the obedience vnto ceremonies not impious of themseluees imposed by the Church the Father of these men was Illyricus of whome Melancton writeth Of the latter kinde be 1. The Familie of Loue againe who vtterly dislike our Churches or Temples also our Liturgies formes of seruing our God and finally our designed times of meeting together for the worshippe of God Our Churches there blasphemously tearme Common houses and so we tearme Brothell houses or the stewes Our Lyturgies and manner of seruing of God they call Foolishnes of taken on seruices false and seducing Gods seruices of no man to be ordained nor to be obeied or vsed when they are established with these ioyne the Barrowists who doe write that to haue Leiturgies and formes of common praier is to haue another Gospell and another Testament Our Sabboths they contemne yea they condemne for they say There ought to be no Sabboth day Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seuenth day which the Lord himselfe had sanctified The church cannot take away this libertie of working sixe daies in the weeke These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our church is an error fundamentall They also be alike culpable who approouing some rites and ceremonies do yet tie the church or people of God to the obseruation of the ceremonies either Mosaicall as many haue donne and doe or of the Romish Church as doe the Papists and the halfe papists the Familie of Loue Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the clergie hath power to decree and appoint rites or ceremonies though of themselues good vnto the whole church of God dipersed ouer the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies shee will The proofe from Gods word As it is a cleere truth that the church may ordaine ceremonies so true is it also that the church hath no power to appoint what rites or ceremonies shee will For shee must decree none which be Either for their owe nature impious like the ordinances manners and Idols of our forefathers teachers of vanitie and of lies Or for vse superstitious like the brazen Serpent which king Ezekiah brake in peices Or for their weight ouer heauie and greiuous to be borne like the Iewish constitutions Or for their worthines in the eies of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall tires and traditions Or against the libertie of christians and to the entangling of them againe with the yoake of seruile bondage Or last of all any way contrary to the commandements word and will of God But the rites ceremonies and constitutions of the church they must make altogether and tend both to the nourishing and encrease of loue friedship and quietnes among christians and also to the retaining of Gods people in the holy seruice worship

and feare of God according to the rule of the Apostle afore mentioned let all things be done honestly by order All churches reformed consent hereunto Errors and Adversaries vnto this truth The premises beeing as they are most true most false then is it which the Papists doe publish viz. that The church hath power to change the Sacraments ordained euen by Christ himselfe Whatsoeuer the Apostles and Rulers of the Church command is to be kept and obeyed The authoritie of the of the Church is greater then of the Sacred Scripture 3. Proposition The Church hath authoritie to iudge and determine in controuersies of faith The proofe from Gods word Authoritie is giuen to the Church and to euery member of sound iudgement in the same to iudge in controuersies of faith and so in their places to embrance the truth and to auoid and improoue Antichristianitie and errors and this is not the priuate opinion of our Church but both the straight commandement of God himselfe particularly vnto all Teachers and hearers of Gods word and generally vnto the whole Church and also the iudgement of our godly brethren in forraigne countries The Errors and adversaries vnto this truth Vnsound therefore in iudgement are the Papists For first they maintaine That the Pope of Rome hath the power to iudge all men and matter but may be iudged of no man to decree without controlment against the epistles of S. Paul to dispense euen against the new Testament and to giue the sense and meaning of the holy Scripture to which sense or Interpration of his all and euery man without contradiction must yeeld and obey Next they publish hold that the power to iudge of religiō points of doctrine is either in Bishops onely as some of thē doe thinke or in their Clergie onely as other deeme and in the Church of Rome onely as all of them suppose 4. Proposition The Church hath power to interpret and expound the word of God The proofe from Gods word To interpret the word of God is a peculiar blessing giuen by God onely to the Church and companie of the faithfull though not to all and euery of them For No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him It is giuen to you to know the secrets of heauen saith our Sauiour vnto his disciples but to them it is not giuen The manifestation of the Spirit is giuen to euery man to profit withall For to one is giuen by the Spirit the word of wisedome c. and to another Prophecie If any thing be reuealed to another that sitteth by let the first hold his peace saith S. Paul vnto the Church at Corinth Yee haue an ointment from him that is holy and yee haue knowen all things c. yee neede not that any man teach you saith the Apostle Iohn Hereunto subscribe the Churches in Heluetia Wittemberg Boheme The errors and Adversaries vnto this truth Many sundry are the adversaries vnto this truth wherof Some thinke that to expound the word of God is so easie a matter as any Student endued with a good naturall wit by diligence and industrie of his owne may doe the same Some teach how to interpret the Scriptures is too hard a thing for any mortall man to attaine vnto so did Iohannes de Wessalia and doe many Anabaptists Some though they acknowledge that diuers haue the gift to open the sense of Gods word yet that some say they are not the knowen Preachers writers in the reformed and Christian assemblies whom the Familie of Loue in scorne doe tearme the scipture learned For saith the said Familie It is meere lies and vntruth c. whatsoeuer the Scripture learned through their knowledge out of the Scriptures institute preach and teach They preach the letre c. but not the wotd of liuing God but themselues onely haue that gift neither euery one of the Familie but the illuminate Elders For to them it is giuen to knowe the truth they are the Elders of the godly vnderstanding and of the manly wisedome the Primats or principalls in the Light Some doe suppose that to interpret the holy Scriptures is not so much a speciall gift of God vpon some chosen persons as an ordinary power annexed to the state and calling of Popes Bishops and Clergie men Others be so farre from giuing the people of God not being of the Clergie power to expound as they will not suffer them to read nor so much as to haue the Scriptures by them in a vulgar tongue except it be their owne most corrupt and barbarous translation which but of late yeares neither and that in part too is granted by the Papists but in place thereof they thrust vpon the Laitie their most idolatrous and blasphemous Fustinals Legendes Rosaries Horaries and Psalteries of our Lady as falsly they called her 5. Proposition The analogie of faith must be respected in their exposition of the Scripture The proofe from Gods word Forasmuch as no prophecie is of any priuate motion and whatsoeuer interpretation man giueth if it agree not to the analogie of faith which S. Paul gaue in commandement to be obserued is a priuate interpretation speciall heede is to be had that one place of Scripture be so expounded as it agree with another and al to the proportion of faith The Churches reformed approoue this assertiō by their subscriptions Errors Adversaries to this truth Of another iudgement are many For Some doe thinke the Scriptures may be expounded in what sense and to what purpose men list as the Pharisies the Seuerians and Papists among whome there be which from this opinion doe tearme the most holy word Scriptures of God most reprochfully A shipmans hoase a Leaden rule a Nose of waxe Some doe mislike all interpretations and written Commentaries vpon the Scriptures as vnnecessary and vaine such were Seruetus Valdesius Coranus with others of late yeares and are the Libertines Scwenkfeldians and Familie of Loue Some depend wholly vpon visions revelations as did the Enthusiasts Nicholaus Storch Thomas Monetarius the Anabaptists and our late English reformer Hacket Some dislike of the literall and preferre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the word of God as did the Originists and doe the Libertines and Familie of Loue hence teaching on the other that the spirituall vnderstanding is the worde of God and that to embrace the literall sense is to commit Idolatrie Some of euery place of Scripture will haue an exposition both Analogicall Allegoricall historicall and morall as the curious Thomists and Monckes Some are addicted to an interpretation which they cal

that the king of Spain and their Catholike faith are so linked together as it is become a point of necessitie in the Catholike faith to put all Europe into the handes of the said King otherwise the Catholike religion will be vtterly extingvished and perish Others of them haue published a new Gospell called Euangelium aeternum Spiritus sancti which they say doth so farre excell the Gospell of Christ as the Cernell surpasseth the shell the Sunne the Moone light darkenes The author whereof was one Cyrellus a Carmelite And lastly the Puritanes and all the speculations of Brown Barrow Greene Penrie Marprelate T.C.E.G.R.H. A.C. I.B. with the newe Sabbatarians and their fancies 21. Article Of the authoritie of generall Councells Generall Councells 1 may not be gathered together without the commandement and will of Princes And 2 when they be gathered together forasmunch as they be an assemblie of men whereof all be not gouerned with the Spirit and word of God they may erre and 3 sometimes haue erred euen in things pertaining vnto God wherfore 4 things ordained by them as necessarie vnto saluation haue neither strength nor authority vnlesse it may be declared that they be taken out of holy Scriptures The propositions 1. Generall Councells may not be gathered together but by the commandement and will of Princes 2. Generall Councells may erre 3. Generall Councells haue erred euen in things pertaining vnto God 4. The things ordained by generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word 1. Proposition Generall Councells may not be gathered together but by the commandement and will of Princes The proofe from Gods word GReat is the power and authoritie of Kings and Princes by the word of God For as the defense of Religion is committed vnto them so must they see that all men doe their duties That these things the better may be performed they are as iust occasion is offered not as men vnder the power of others to Simon but as Supreame gouernours within their own terretories and dominions to command all sorts of men to meete together and that either to the implanting of the truth where it is not or to the suppressing of sinne errors idolatrie and superstition where or in whomsoeuer it doth arise or is rooted Such Councells were holden both in the time of the Moisaicall gouernement by the commandement of the most godly Kings Dauid Salomon Asa Ezekiah and Iosiah and since the Gospell hath bin receiued into kingdomes and Commonweales by Christian Princes kings and Emperours who gathered Councells both Generall as the Nicene was by Constantine the great the Councell of Constantinople by Theodosius the elder the Counsell of Ephesus by Theodosius the younger the councell of Calcedon by Marcian Nationall and Prouinciall so the Counsell at Frankford Rhemes Taron Arelot and Moguntia by the will and commandement of Charles the great at Matison by Gunthranus at Paris and Orleance by the direction and appointment of Childebert were kept and holden And neuer yet hath there bin a councell either Generall or nationall or whatsoeuer I only except the councells held by the Apostles and Apostolicall men in a troublesome state and time of the Church there beeing then no Christian Princes Emperours to countenance the truth either begun or ended to the glorie of God but it hath bin I say not called onely but confirmed also by some godly Emperour King or Queene This in effect is granted by all reformed Churches The Errors and adversaries vnto this truth This assertion hath bin oppugned and that diuersly both by the Papists and Puritanes For the Papists they say Emperours and kings be the Pope his Summoners but of themselues are no absolute and powerfull commanders and callers of Councels There ought no councel to be kept without the determinate consent of the Bishop of Rome No councell euer yet had firme and lawful authority which was not confirmed by the Bishop of Rome The Popes of Rome and not Christian Princes haue the authoritie and power of making lawes ecclesiasticall and of calling Councells And the Puritanes do thinke that priuate persons without the leaue or priuitie of Princes may summon assemblies about Church causes at their pleasures and consult about the publike affaires of the Church Of this minde was Beza and be the disciplinarians both of South and North Brittaine Others aduersaries to both Puritanes and Papists are of minde that were the Pope a good man as he is nothing lesse he might and hee being wicked other good Bishops though subiect vnto Kings and Emperours may summon Counsells at their discretions An error of Seluererus The Muscouites haue a fancie that since the seuenth generall Counsell that was neither Prince nor Pope nor any other men els haue power to call a generall counsell 2. Proposition Generall coucells may erre The proofe from Gods word Generall Councells consisting first of men who may erre nothing more easily for all the imaginations of mans heart are onely euill continually euen from his youth but God onely is true and all men are yea and euery man is a Liar Next of men differing in yeares riches learning iudgement calling and authoritie whereby distractions of opinions often doe arise Thirdly of many mē wherof the wicked be for nūber commonly the maior part and the better in outward countenance of the world Lastly of men not al nor alwaies either gouerned with Gods holy Spirit and word or gathered together in the Name of Christ none of sounde iudgement in Religion do doubt but they may erre If Paphmitius had bin absent at Nice that Councell had erred If Hierome had bine away at Calcedon that Councell had erred At any time if some be beleeued be the Pope of Rome not present at such meetings either per se or per Legatum by himselfe or his Legate no Councell but must erre Therefore Councells may erre That which one Counsell doth establish another will disanull They will not wee must thinke reuoke that which is well decreed Therefore councells may erre The adversaries vnto this truth Therefore erre doe the papists which say that the holy Spirit is the director of all Councells and That councells cannot erre 3. Proposition Generall Councells haue erred euen in things pertaining vnto God The proofe from Gods word Councells both generall and particular haue erred and that in matters of Faith For in the holy Scriptures wee finde that it was ordained If any man did confesse that Iesus was the Christ hee should be excommunicate which could not be but by a Councell A councell was gathered to suppresse Christ and his doctrine A councell consulted how they might take Iesus by subtilty and kill him A councell sought for false witnesse to put him to death By a counsell

and by thy feete all the Angels Archangells Patriarches Prophets Apostles Euāgelists Martyrs Confessours Virgins Widdowes Infants heale thee The Minister therof vsually is a priest but may be any other Christian. The effect of annoiling is to purge and put away veniall sinnes committed by mispending of our senses as also sinnes forgotten In this antichristian doctrine many errors be contained For In respect of the matter the Papists make of greasie matter a spiritual ointment whereas there is none ointment spirituall but the holy Ghost In respect of the forme the onely propitiator and mediatour betweene God and man Christ Iesus is blasphemed and the merit and power of his death ascribed vnto greasie oile Besides Christ is not acknowledged for the onely Sauiour of mankinde and Physitian of our soules but other Physitians be called vpon besides him In respect of the minister they hold how any mā hath power to forgiue sinns which belongeth vnto God alone also that other men yea women and not the minsters of the word onely may be minsters of the Sacraments In respect of the effect they teach vs which is vtterly vntrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his pretious blood 10. Proposition The Sacraments are not to be abused but rightly to be vsed of vs all The proofe from Gods word In the word of God the right vse of the Sacraments and the ends of their institution are euidently set downe For Concerning Baptisme Christ hee saith Teach all nations baptizing them c Hee that shall beleeue and be baptized shall be saued Touching the Lord his Supper saith our Sauiour of the Bread take eate c. and of the Cup Drinke yee all of it and S. Paul The cup of blessing which wee blesse is not the communion of the blood of Christ The bread which wee breake is not the communion of the body of Christ This truth doe the Chruches reformed by their Confessions subscribe vnto The errors adversaries vnto this truth Then greatly doe they sinne who either doe not vse the Sacraments either at all as doe the Schwenfeldias or minister them but vnto whome they list so is Baptisme of the Seruetians and Anabaptists ministred onely vnto elder persons denied vnto Infants and so is the same Sacrament of the Marcionites ministred vnto single persons but denied vnto married folkes or doe abuse them So abused is baptisme by them who baptise things without reason yea some times without life or sense so haue the Papists baptized both Bells and Babels as the greater Bell of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name and the great Bell of Christ church in Oxford which D. Tr●sham the Vice chancellor named Mary Babells as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries was baptized by Pius Quintus An. 156● and called Margaret by the said Pope and so the Cataphrygians baptized the dead bodies of men Againe Baptisme was Baptized by the Marcionites when they baptized the liuing for the dead also by the No●uatian and Papists when they rebaptized infants afore baptized as they tearmed them by Heretikes And so abused was the Lords Supper by certaine Heretikes condemned in a Councell at Carthage whose manner was to thurst the Sacrament into the mouthes of dead men and is by the Papists whose gift is to vse it magically as a salue against bodily si●knes and aduersitie also to carrie the same about pompously and superstitiously in the open streetes to be adored of the beholders 11. Proposition All which receiue the Sacraments receiue not therewithall the things signified by the Sacraments The proofe from Gods word Wee read in the holy Scripture that Some persons doe receiue the Sacraments and the things signified by the Sacraments which are the remission of sinnes and other spirituall graces from God and so receiued was the Sacrament of Baptisme of Cornelius and the Lords Supper of the good disciples and the godly Corinthians Some againe receiue the sacraments but not the things by them signified so receiued was Baptisme of Sunon Magus and the Lords Supper of Iudas and so receiue the Atheists Libertines and impenitent persons And some receiue not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Theife vpon the Crosse This maketh vs to conceiue well both of those men and womē which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world vnbaptized Furthermore it is apparent how Saluation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeue Againe S. Paul faith whosoeuer shall eate the bread or drinke the cuppe of the Lord Vnworthily shall be guiltie of the body and blood of Christ And this the purer Churches euery where doe acknowledge The adversaries vnto this truth The Papists therefore be in a wrong opinion which deliuer that The Sacraments are not only Seales but also causes of grace and The Sacraments doe giue grace euen because they be deliuered and receaued ex opere operato 26. Article Of the vnworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the euill be euer mingled with the good and sometime the euill haue chiefe authoritie in the ministration of the word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authoritie 1 wee may vse their ministerie both in hearing the of God and in the receiuing the Sacraments Neither is the effect of Christs ordinance taken away by their wickednes nor the grace of Gods gifts diminished from such as by faith and rightly doe receiue the Sacraments m●nistred vnto them which are effectuall because of Christs institution and promise although they be ministred by euill men Neuerthelesse it appertaineth to the discipline of the Church that 2 enquirie be made of euill ministers and that they be accused by those that haue knowledge of their offenses and finally being found guiltie by iust iudgement be deposed The propositions 1. The effect of the word and Sacraments is not hindred by the badnes of ministers 2. Euill Ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church 1. Proposition The effect of the word and Sacraments is not hindered by the badnes of Ministers The proofe from Gods word OF the ministers ecclesiasticall the Church is to conceiue neither to sinisterly as though their vnworthines could make the word and Sacraments the lesse effectuall to such as worthily doe heare and receiue them nor on the

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

Prophets that prophecie vnto you and teach you vanities they speake the vision of their owne heart and not of the mouth of the Lord. Ier. 23.16 Beware of false prophets Matth. 7.15 Beware of dogges beware of euill workers Phil. 3.2 The sheepe kn●w the shepheards voice and they will not follow a stranger but they flie from him for they know not the voice of strangers Ioh. 10.4 5. Be not carried about with diuers ●nd strange doctrines Heb. 13.9 Beware least you be also plucked away with the errour of the wicked and fall from your owne stedfastnes 2. Pet. 3.17 If there come any vnto you and bring not this doctrine receiue him not to house neither bid him god speed 2. Ioh. 10. c ●f any shall say vnto you Loe here is christ or ther beleeue it not For there sh●ll arise false Christs and false prophets Matth. 24.23 24. I speake as vnto them whi●h haue vnderstanding iudge ye what I say 1. Cor. 10.15 Trie all things keepe that which is good 1. Thess. 5.21 d Confess VVittemb ar 32. Suevica ar 15. a Dist. 40. ● Si Papa b Carol. Ruinus c Panorm Extra de divertiis d Hernaeus de potestate Papae e The mysteries of religion are committed to the trust of Bishops plebi tantum s●iendum est quod ad mores formandos vitam pertinet the common people are onely to know that which pertaineth vnto manners and good behauiour saith Frier Laurence a Villanni●ence de Forman conc●●● l. 1. cap. 10. Nec gratia nec interior aliqu● virtus requirenda est in membris vel ministris Ecclesi●e praeter publicam professionem fidei It is sufficient for the members and ministers of the Church to make open profession of the faith more is not required of them neither grace to iudge of doctrine nor any other inward vertue saith Petrus a Soto assert cath de Ec. f The common and faithfull people may in a generalitie refuse and forsake all newe doctrine dissenting from th●t which they haue learned and embraced Non autem vt doctrinam in particulari ex causis fundament●● suis examinetur sic proprio iudicio discutiant quid verum quid falsam sit But they haue none authority to examine any doctrine in particular from the very causes and grounds and thereby search out what is true what false quod proprium est Ecclesi●rum magist●●s this they must leaue to the masters of Churches to whome properly it belongeth saith Stapleton Anti● cua in Mat. 7. g Sacrae s●ripturaes ●●●●nativus indulitatus ab ecclesia catholica est petēdus saith the forementioned Petrus à Solo. The natiue and true sense of the sacred Scripture is to be fetch from the C●tholike Church of Rome Ass●rt Cath. ●e E● The whole Church throughout the world knoweth that the holy Church of Rome hath power to iudge of all matters neque ●●iquam licebit de 〈◊〉 iudicio iudicare neither is it lawfull for any man to giue any sentence of her iudgement Gelasuis 9. q. Cuncta a Matth. 11.27 b Matth. 13.11 c 1. Cor. 12.7 d 1. Cor. 14.30 e 1. Ioh. 2.20 21 27. f Confess Helv. 2. cap. 2. g confess VVittemb cap. 30. h Confess Bohe. cap. 1. a Aeneas Sylv. b H.N. euang c. 33. § 11.12 13 c Idem 1. ●xhor cap. 16. § 18. d Idem in his Prov. c. 21. § 2 e Sp. land cap. 7 § 10. f 1. Exhort c. 14. § 1. g See the proposit rect immediat aforegoing a 2. Pet. 1.20 b Rom. 1● 6 c Confess Helv. 1. ar 2. 2. c. 2. Gal. ar 7. Sax. ar 1. VVittem cap. 30.31.33 Suev ar 1. a D. Iren. lib. 4. cap. 25. b Eus. eccl hist. lib. 4. c. 29. c Pighius controuer 3. de Ec. Hierarch l. 3. c. 3. 〈◊〉 a● praef Ce●s Colon. d Beza epist. 59. e Ibid. f H.N. 1. exhor cap. 16. § 4. g ●●eod haeret fab l. 3. h D. Maior in Dom. 8. post Trinit homil fol. 440. i Arthing sed● p. 17. k Calv. contra Anabap. l Allens confes m Lib. 1. c. 23. n Haere●●ci Scripturarum cognitionem int●●ligentiam extra Ecclesi●m po●unt nos a●tem Papista volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Joan. 19.23 p. 418. Sicut Christo Iudaei sic nos Ecclesiae Romanae simpli●iter credere debemus saith Stapleton Antid in Lucae 10.16 When the uthoritie of the Church leaueth the holy Scripture then are they of no more account then Esops fables VVolf Herman o Si Papam qui Christi vicarius est et eius omnimodam potestatem habet in terris consulerent non errarent haeretici saith Stella in Lucae 9. fol. 499. p Cusam ad Bohemos epist. 2. a Rom. 16.7 b Matth. 17.5 c Act. 10.43 d Ioh. 5.39 e 2. Ioh. v 9. f Eph. 2.19 g Ioh. 17.17 h Luke 16.29 i 2. Pet. 1.19 k 2. Tim. 6.16 17 l 1. Tim. 6.3 4. m Confess Helv. 2. cap. 1. Bohem. cap. 1. Gal. ar 5. Belg. ar 7. VVittemb ar 30 31 32. Sax. ar 11. n Luke 4.17 o Act. 13.27 Act. 15.21 2. Cor. 3.15 2. Cor. 8.18 a Io. Maria Verract●s Pighius in controvers de Ec. b Card. C●san epist. 2. ad Boh. c Lind. l. 1. c. 1. d Contra Biuer e De S. Scrip. f Eccl. Hierar l. 1. c. 4. g Enchir. de S. Scrip. c. 1. h Ang. Polit. i Ses. 4. k Confess Cath. de Eccles. l Lind. l. 1. c. 4 5. a Deut. 4.2 b Pro. 30.6 c Gal. 3.15 d Reu. 22.18 19 e Confess Helv. 1. ar 4. and 2. c. 2. Basil. ar 10. Bohem. cap. 1. Gal. ar 5. Belg. ar 7. Saxon. ar 1. VVittemb cap. 30.33 Suevica ar 1. a Gra. dist 19. Sic. b Decr. lib. 3. tit 2. Crantz lib. 8. c. 36. c Bellarm. de Pontif. Rom. l. 2. c. 12. d Spar. disco of the Eng. Jes. p. 7. a 1. Chr. 13 i 2. b 1. king 8.1 c 2. Chr. 15.9 d 2. Chr. 29.4 e 1. Chr. 24.29 f Ruffin l. 10. c. 1. Euseb. de vita Const. l. 3. c. 6. g Theod. l. 5. c. 9 h Euagr. l. 1. c. 2. i Leo epist 43.53 k Aventin Carranza summa Concil Carion lib. 3. l Turon l. 8. c. i0 m Magdeburg eccles hist. Cen. 6. ●ap 9. n Confess Helv. 1. ar 26. 2. c. 30. Bohem. c. 16. Belg. ar 36. Saxon. ar 23. VVittemb c. 35. Suc●icain perorat a Harding confut par 5. cap. 6. § 3. b Harding c Duraeus cont VVhitak l. 2. Cardil in d●fe Concil Triden disp 1. d Test. Rhem. an Matth. 16. e Perpla●et autem mihi quod de conuentu absque vlla principum aut civitatum authoritate priua●im instituendo sc●ibis Beza epist. 68. pag. 292. f VVitnesse their Classicall assemblies at Commencements Faires c. See Discipline groundes g The approbation or disallovvance of a general Assembly hath

Masse ar 1.3 Saxon. ar 14. VVittemb c. 19. Sue c. 19. a Leon. Ram. Confess an 1580. b Theodores eccles hist. c What can the Protestant churches afford you c. the comunio O poysoned Cup better it were for you to eate so much Ra●sbaine then that pulluted bread and to drinke so much Dragons gall or Vipers blood then that sacralegious wine Garnish of the soule c. printed at Autu an 1596. by Ioach. Tro. d Catech. Trid. e concil Trid. ses 6. cap. 9. f Al. Guag de relig Moscouit p. 268. g Concil Carthage 3. can 6. a Matth. 26.29 Marke 14.25 b Gen. 9.4 Leuit. 17.14 c Act. 3.21 d 1. Cor. 11.20 e Confess Heluet 1. ar 22. 2. c. 21. Basil. ar 6. Bohem. c. 13. VVittemb c. 19. a Concil Trid. ses 3. c. 3. b Test. Rhem. annot Matth. 26.26 Concil Trid. ses 3. c. 3 Vaux Catech. c. 4. d Concil Trid. ses 3. c. 4. Concil Trid. ses 3. c. 5. f Epiphan hoeres 34. a 1. Pet. 1.23 b. Iohn 6.51 c Iohn 6.35 d Confess Heluet 1. ar 22. and 2. c. 21. Basil. ar 6. Bohem. c. 13. Gal. ar 36. Belg. ar 35. a Aliqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugimus sed in cognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pani et vino substantiam equidem relinquendo sed corporale Christi corpus ita co●duniendo at substantia substantiam vel localiter vel definitiue vel repletiue vel omnibus istis modis simul contineat quod ipsum Profect̄ milest aliud quam Transsubstantiationis quoddam quasi inuoluctus c. Iezler de diutur belli Euchar. p. 18. a. b After Consecration there is neither bread no● wine left in this Sacrament saith Vaux in his catech By vertue of the words of Consecration the substance of bread is turned and changed into the verie bodie of Christ and the substance of wine is turned into the blood of Christ the holy Ghost working by a diuine power So that Christ is wholy vnder the forme of bread and in euery part of the Host being broken Christ is wholy Also vnder the forme of wine and euery part thereof being separated Christ is wholy Canis catech c. 4. Romanenses 〈…〉 sororem plurimorun error●m matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezl●● ●edi●tior belli 〈◊〉 p. 31. a Matth 26.28 Marke 14.22 Luke 22.19 1. Cor. 10.16.11.2 b Matth. 26.27 Marke 14 23. Luke 22.17 1. Cor. 11.25 c Luke 22.19 1. Cor. 11.24.25 d Confess Heluet 2. c. 21. Basil. ar 6. Bohem. c. 13. August de Missa ar 1. Sax. ar 14. VVittemb c. 19 a Concil Tri● ses 3. c. 6. b Jbid. can 4. c Festiual 4. Sermons fel. 169. b d See cerem Pontif. lib. 1. When the Pope goeth from one people to another hee sendeth before him yea and sometime a day or two daies iourney his Sacrament vpō an Horse carrying at his necke a little Bell accompanied with the scum and baggage of the Romaine Court. Thether goe the dishes and spits old shoes caldrous and kettles and all the scullerie of the Court whores and Iesters Thus the Sacrament arriueth with this honorable traine at the place whether the Pope is to come it there awaiteth his comming And when the maister is knowne to approch neere the people it goeth foorth to receaue him So Cyp. Valera a Spaniard in his treat of the Pope and his a●ct p. 17. e Act of the peace c. an 1604. ●r 2. to the end touching a Moderation c. f Concil Trid. ses 3. c. 3. a 1. Cor. ii 28 b Ibid. 29. c Cor. 10.21 d 1. Co. 1138.39 e Ibid. 38.31 f Ibid. 29. g 1. Cor. 10.21 h Matth. 22.11.21 i Ephes. 4.15 c. k Iohn 6.35 l 1. Cor. 11.27 m Confess Heluet 1· in the declar of the L. Supper Heluet 2. c. 21. Basil. ar 6. Bohem c. 13. Gal. ar 37. Belg ar 37. a S●ur Antip. 4. par 1. p. 58. b Test. Rhem. annot 1. Cor. 11.27 d Alex. Hales par 4. q. 45. D. Thom. par 3. q. 8. ar 3. c So reporteth Sturmius in his Antipap 4. par 2. pag. 106. a Matth. 26.26 Marke 14.22 Luke 22.19 1. Cor. 10 16 1●.25 b Matth. 26.27 Marke 22.17 1. Cor. 10.16.11.25 c Confess Heluet 1. ar 22. 2. c. 21. Bohem. c. 13. Gal. ar 36.38 Belg. ar 35. August de Missa ar 1.2 Saxon. ar 15. VVittemb c. 19. Suc. c. 18. a Gal. 3.15 b Epiphan c Philastrius d August de hares e ● Faber de relig Moseo f Epiphan g Theodores h Epiphan i Leo scr 4. quadrages k Concil Trid. ses 5. cap. 1. ses 21. can 1.2.3 l Censura Colon pag. 289. m Jbid. pag. 283. n Concil Constan ses 13. o Surius co ment an 1501. pag. 31. p Catech. Trid. q Ibid. r Theodores See Ar. 2. pr. 4.22 pr. 1.2.28 pr. 2. b Act 20.28 Rom. 5.6 c. Gal. 3.13 1. Cor. 6.28 1. Pet. 1.18.19 c Acts 10.43 Rom. 3.25 Heb. 9 12. c. 28. 1. Iohn 2.2 1. Iohn 4.10 d Iohn 1.29.4 Pet. 3.18 1. Iohn 1.7 e Confess Heluet 1. ar 11. 2. cap. 11.15 Basil. ar 4. Bohem c. 6. Gal. ar 13.16.17 Belg. ●r 20.22 August ar 34. Saxon. ar 3. VVi●●emb c. 2.5 Sue c. 2.3 a Epiphan b D. ●ren ●1 c. 29. c D. Hieron ad Marcel l. 2. d D. Cipr. l. b. 4. epist. 2. e Bulling contra Anabap. l. 2. c. 13. f Holins chron fol. 1299. g Dial. of Diues Pauper 6. com h Iesuits catec 1. B. c. 10. p. 28.6 i Confor S. Fr. k p. Mornaeus tract de eccles c. 9. l Iesuits catec 1.8 c. 10. m Dial. of Diues pauper 6. com c. 10. n Dionis Carth. d● 4. hom Nouis ar 50. o Iest. Rhem. annot marg p. p. 258. p Ibid. annot Matth. 10.12 q Vaux catech c. 4. r See ●r 22. pr. 2. a Test. Rhem. ann Mat. 24.15 b Concil Trid. ses 22. can 3. Cat. ●rid Euch. s. c Concil Trid. ibid d. Catech. Trid. ibid. e Concil Trid. ses 3. can 4. f Concil Trid. ses 22. can 3. g Hovvl 7. reas h Concil Trid. ses 21. c. 3. ses 22. can 5. i Ibid. ses 3. c. 5. k Albert. Mag. de sacr Euchar. Hovvlets 7. reas l Thou shalt not bowe to them nor serue them Exod. 20.5 m Heb. 9.12 c By his owne blood entred hee in once vnto the holy place c. He was once offered Jbi● 28. n Heb. 7.27 he offered vp himselfe o Heb. 9.22 without shedding of blood is no remissiō p Heb. 9.27 Jt is appointed vnto men that they shall once die q Heb. 11.6 without faith it is vnpossible to please God r Luke 22.19 1. Cor. 11.25 s 1. Pet. 1.18 19. t Confes. Heluet 1. ar 22. and 2. c. 10.21 Basil. ar 6. Bohem. c. 13. Belg. ar 35. Aug. de Missa ar 13. Saxo. ar