Imper and S. Augustine to write unto Maximinus Neither ought I to object against thee the Synode of Nice nor thou against me the Synode of Ariminum r D. Aug. contra Max. lib 3. and Nazianzene openly to pronounce that He never saw any good end of a Councell Å¿ Naz. ad Pro. cop epist 42. and The French Kings Embassadour to say unto the Chapter of Trent that scarcely any good at all or very little came by Councels unto the State of Christendome t Orat. Synod Legat. regis Fran. an 1562. and Cornelius Bishop of Bitonto to breake out into these words in the face of the Councell at Trent I would that with one consent we had not altogether declined from Religion unto superstition from faith unto infidelitie from Christ unto Antichrist from God unto Epicurus u B. Jewels dvf. par 1. fol. 39. The adversaries unto this truth This notwithstanding the Papists doe continue in an opinion that Councels cannot erre x Test Rhem. an Joh. 16.13 4. Proposition The things ordained by Generall Councels are so farre to be embraced and beleeved as they are consonant to Gods holy Word The proofe from Gods Word GEnerall Councels we simply condemne not yet doe we not ground our faith upon any Councell but onely upon the written Word of God Therefore in generall Councels whatsoever is agreeable unto the written Word of God we doe reverently embrace but whatsoever is contrary unto or besides the will of God revealed in the holy Scriptures we doe carefully avoid And so are wee commanded to doe even by God himselfe Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought there-from a Deut 12.33 Walk ye not in the ordinances of your fathers neither observe their manners c. I am the Lord your God walke in my Statutes and keepe my Iudgements and doe them b Ezek. 20 18 19. Though that we or an Angel from heaven preach unto you otherwise then that which wee have preached unto you let him be accursed As we said before so say I now againe If any man preach unto you otherwise then that yee have received let him be accursed c Gal. 1. â— 9. And so think the Churches reformed with us d Conf Helv. 2 c. 18. Bohe. c. 1 Gal. ar 5. Bâ—lg ar â— Witâ—â—mâ— c. 33. The aduersaries vnto this truth Contrary hereunto are the opinions of the Papists For of them Some doe think that the decrees of Councels doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some Councels and namely the Councell of Nice of Constantinople Ephesus and Chalcedon a Greg. 1. l 1. epi. 24. l. 2. epist 49. some as Campian b Campian 12â— 4 thought that all Councels were of equall authority with the Word of God Others as the Guisian faction in France be resolved in matters of religion to follow the footesteps of their ancestors though Gods Word and a thousand Councels decree to the contrary c Calvin epist Bulling 1231. 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatory 2 Pardons worshâ—pping and adoration as well 3 of images as 4 of reliques and 5 also of Invocation of Saints is a fond thing vainely invented and grounded upon no warranty of Scripture but rather repugnant to the Word of God The Propositions The Romish doctrine concerning 1. Purgatory 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Invocation of Saints is a fond thing and not warranted by the holy Scripture nor consonant but contrary unto the same 1. Proposition The Romish doctrine concerning Purgatory is fond and not warranted by the holy Scripture nor consonant but contrary unto the same The proofe from Gods Word IT is granted as well by the Romish or false as by the true Church that none uncleane thing can enter into the Kingdome of God And because all men either have been or be still uncleane therefore they must be purged from sinne But in the manner of purging them who are unpure they do greatly differ For the true Church looking into the Word of God doth finde that we are sanctified or made cleane in divers respects diversly as by Baptisme a Christ loved the Church gave himselfe for it that he might sanctifie it and cleanse it by the washing of water through the Word Eph. 5.25.26 by the Word preached b Now yee are cleane thorow the word that I have spoken unto you John 15.3 by the blood of Christ c The blood of Jesus Christ his Son cleanseth us from all sin 1 John 1.7 and by the Spirit of God d Ye are washed ye are sanctified ye are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. â—1 and that in this life and not in the other world For in the sacred Scripture there is mention but onely of two wayes one leading unto destruction the other bringing unto life e Mat. 7.13 14. of two sorts of men whereof some beleeve they are saved some beleeve not and they are damned f Matt. 16.16 Joh. 3.18 and of two States one blessed where Lazarus is the other cursed where Dives doth abide g Luke 16. A third way or sort or state cannot be found in the Word of God And therfore the Purgatory in another world both denied hath alwayes beene by the Greeke Churches h Alphons de haeres l. 8. de Indulgentiis Polydor. de Inventor l. 8. c. 1. Cons Helv. 2. c. 26. Gal. ar 24. Sax. ar 11. Aug. ar 11. Wittemb cap. 25. and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions doe testifie The adversaries unto this truth Erronious therefore and not warrantable by Gods Word concerning Purgatory is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life a Tertul. de cot militis De Anima in siâ—â— and of the new and renued Heretikes the Papists For They think it to be unsound doctrine and not sufferable in any booke for Christians to deliver that it is unpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine b Puâ—ari pios post mortâ—m impossibile deleatur lâ—dex expurg p. 26. They teach by their Catechismes that to doubt whether there is a Purgatory or no is a breach of the first Commandement c Vaux catech chap 3. Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of Purgatory Avete omnes animae fideles quarum corpora hic abique conquiescunt in pulvere Dominus Iesus Christus qui vos nos redemit suo preciocissimo sanguine dignetur vos à poenis liberare c. that is
the truth c 1 Tim. 2.4 2. The doctrine of the Gospell for the free remission of sinnes is to be preached not vnto a few but vniuersally and generally vnto all men Goe therefore and teach all nations baptizing them c. d Mate 28.19 Goe into all the world and preach the Gospell to euery creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned e Math. 16.15 16. 3. The seales of the couenant be appointed to be giuen to all men which are members of the visible Church or desirous to be incorporated thereinto For All are to be baptized f Math. 28.19 and all are to participate of the bread and cup at the Lords Supper g Mat. 26.26 27. 1 Cor. 11.34.35 4. As the disobedience of Adam brought condemnation vpon all men so the blood and obedience of Christ is able and all-sufficient to wash away all sinnes that of all men 5. No man euer truly repented but he was receiued againe into fauour so was Dauid after his adultery h 2 Sam. 12.13 Manasses after his Idolatry i 2 Chro. 33.12 13. Peter after his Apostacie k Ioh. 21.15 c. the Thiefe vpon the Crosse l Luke 23.42 43. the Nineuites m Ionas 3.10 The adversaries unto this truth They are not to be heard then which say that The number of the Elect is but small and seeing we are vncertaine whether we be of that company or no we will proceede in our course as we haue begun God is an accepter of persons and so vniust in chusing some and refusing others God hath predestinate all those persons to eternall death which are not in the state of true repentance which was one of Glovers errors a Bredwels dete ct p. 06. It is the part therefore of all and euery man Not to refuse the mercies of God both generally and graciously offered vnto all men by his Word and Sacraments Not to despaire in respect either of the greatnes or multitude of his sinnes Nor yet to prouoke the Lord to execute his vengeance vpon them through prophanenesse of life or securitie 10. Proposition In our actions the Word of God which is his reuealed will must be our direction The proofe from Gods Word In our doings but chiefly in the matter of Predestination we are to follow not our owne iudgement and what seemeth good in our owne opinions but the will of God and that will too not which is concealed from vs viz. of God his omnipotency whereby he gouerneth at his pleasur the things by himselfe created whereof mention is made both in the Psalmes a Psal 115.3 in the Prophet Isay b Esa 46.10 and other places of his Word c Rom. 9.15 but of his fauour and good pleasure towards man reuealed in the holy Scriptures by Iesus Christ whom we are to heare d Math. 3.17 Subscribed hereunto haue and doe Gods Church euery where The aduersaries vnto this truth This truth is gaine-said by the Phrygians Montanists and Messalians a Theodoret. l. 3. de haeret fab also by the Enthusiasts b Beza ep 81. Anabaptists c Sleâ—dan com lib. 6. and Family of Loue d H.N. euang c. 13. sect 6. which leave the written Word of God and relye vpon their owne dreames visions and lying reuelations Hence proceedeth the contempt of Gods written Word and of the Preachers and all religious exercises thereof For saith the Family of Loue e In a letter of theirs vnto the B. of Roch. in Wilk confut No differunce is there betweene a ceremoniall either Letter-Doctor Christian and an vncircumcised Heathen 18. Article Of obtained eternall saluation onely by the name of Christ They also are to had accursed that presume to say that euery man shall be saued by the Law or sect which he professeth so that he be diligent to frame his life according to that Law and the light of nature For holy Scripture doth set out vnto vs 2 onely in the name of Iesus Christ whereby men must be saued The Propositions 1. The profession of euery religion cannot saue a man liue he neuer so vertuously 2. No man euer was or shall be saued but onely by the Name or faith of Iesus Christ 1. Proposition The profession of euery religion cannot saue a man liue he neuer so vertuously The proofe from Gods Word THis we cannot but acknowledge to be a truth if we beleeue the Scriptures for they testifie that Iewes and Gentiles are vnder sin culpable before God and depriued of the glory of God a Rom. 3.6 19 23. All men that would be saued must be borne againe of the holy Ghost b Ioh. 3.3 No man is iustified by the words of the Law c Gal. 3.16 either ceremoniall d Act. 15.24 2. Col. 1 16 20. Gal. 5.18 or morall e Rom. 3 10 20 28. Eph. 2.8 9. God hateth the doctrine of the Nicolaitanes f Reu 2.15 and of Balaam g Ibid. 14. The Reprobate whose names are not written in the booke of the Lambe they doe worship the Beast h Reu. 13.8 Punishments eternall and intolerable are threatned both to the Beast and the false prophet i Reu. 2.10 and likewise to all such as will not goe out of Babylon k Reu. 18.4 and to all Idolaters l Reu. 21.8 The confessions of Gods-people are to this end and purpose m Confes Hel. 1. ar 12. 2. c 1. â— Bohe. c d. Gal ar 22.23 Belg. ar 2â— 13 Aug. ar 45.21 Wittem ar 5 6 Suev c. 3. Errors and adversaries unto this truth Then to be held accursed are they which affirme that The obseruation of the iudiciall ceremonies is necessary vnto saluation as did the false apostles a Act. 15.11 the Ebionites b Ire l. 1. c 27. and the Corinthians c Philastrius Such throughout the world as lead an vpright life and be morally righteous whatsoeuer their religion is shall be saued as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes d Clem. Alex. q 2.4 of Galeatus Martius e Paul Iovius log doct vir p. 67. Erasmus Roterodam f Praef. sua Tuscu quest That men externally may professe any religion and notwithstanding be saued if their affections and heart be with the Family of loue g H. N. praef 19 his 3. Reform sect 2.6 That all those that liue vprightly and doe good deeds shall be of equall happinesse in the Kingdom of heauen be they Turkes Christians Iewes or Moores A Turkish error h Pol. of the Turk emp c. 23. Lon. cer Turk hist tom 1. 2. par 2 cap. 12. That men may embrace and follow the sect and religion which they haue most minde vnto and so doing please God and be saued the Lampatians doctrine i Damascene That
no sect euer erred or were out of the way to heauen a fancy of the Rhetorians k D. Aug ep ad Quod vult 1. Proposition No man euer was is or shall be saued but onely by the name or Faith of Iesus Christ The proofes from Gods Word This we cannot but acknowledge to be true if also we beleeue the Scriptures which say that Among men there is giuen none other name vnder heauen whereby we must be saued a Acts. 4.12 Through Iesus Christ his name all that beleeue in him shall receiue remission of sinnes b Acts 10.43 In thee viz. Christ Iesus shall all the Gentiles be blessed c Gal. 3.8 And this is the Faith and confession of the reformed Churches d Conâ— s Helv. 2. ar 10 11. 2 cap. 11.13 Basil ar 4 Bohem c. 4.10 Gal. ar 13.16 17 Belg. ar 17.20 21.22 August an ar 3. Saxon. â—r 3. Wittemb c. 8. Suc vica â—r 9. sect 2. they revolted The errors and adversaries unto this truth Many wayes this truth very heretically is oppugned For Some teach that we are saved not by Christ but as the Valentinians said by the labour of their hands and by their own good works a Iren lib. 1. as Simon Magus boasted by his faire Helene b Iren. as Matthew H manâ— heâ—d by other meanes and that all persons which worshipped Christ are abominable Idolaters c Holinsh chro fol. 299. as Nâ—userus and Silvanus beleeved by Mahomet d â— za resp ad repetit Io. And. Cal. p. â— and therefore he revolted from Christianity unto Turcisme Others confesse that wee are saved by the name of Christ but either not by the right and true Christ for they said themselves and every of themselves were Christ and in old time did Saturnius e Epiphanâ— Manes f Euseb l. 7. c. 31. Desider Burdâ—gal and Eudo de Stella g Genebr chr l. 3. p 358. 709. and of late yeares as Basil David George h Hist David Georgii and in England first one Iohn Moore i Sâ—ow and afterward William Hacket k Conspit for pretend reforâ— the former was whipt for the same at Bethlehem in the second of Queene Elizabeth the other hanged and quartered in Cheap side Ann. 1591. Or by the true Christ but either distinguish betweene Iesus and Christ saying Iesus was one man and Christ another as did the Marcionites l Philaster Or say there be two Christs one revealed already in the dayes of Tiberius the Emperour who came for the salvation of the Gentiles another yet to come for the redemption of the Iewes so tho ght the same Marcionites m Tertul. l. 4. contr Marc. Nestorius held also there were two Christs whereof one was very God the other very man borne of a woman n Vincen. Liâ— adv haereses Or publish how 〈◊〉 â—e were saved by the true Christ till the 15. yeare of the foresaid Tiberius an heresie of Manes and his company o Epiphan Others besides as the Family of Love understand all things written of Christ allegorically and not according to the letter of Gods Word For they teach that whatsoever is written of Christ must in us and with us be fulfilled p H.N. proph of the Spi. c. 7. sect 3. Others have thought yea have spoken blasphemously of the constant and holy Martyrs who for the Name of Christ gave their lives in England in the raigne of Queene Mary some saying They were starke fooles as did Christopher Vitel a chiefe Elder in the Family of Love q Ans to the Fam. let l 3. a. others as West phalus and Morbachius that they were the Divels martyrs r Sturmius anâ—â— ap 4. par 3. p. 189. 19. Article Of the Church 1 The visible 2 Church of Christ 3 is a congregation 4 of faithfull men in the which 5 the pure Word of God is preached and the Sacraments be duly ministred according to Christs ordinance in all those things that of necessitie are requisite to the same As 6 the Church of Ierusalem Alexandria and Antioch hath erred so also 7 the Church of Rome hath erred not onely in their living and manner of ceremonies but also in matters of Faith The Propositions 1. There is a Church of Christ not onely invisible but also visible 2. There is but one Church 3. The visible Church is a Catholike Church 4. The Word of God was and for time is before the Church 5. The markes and tokens of the visible Church are the due and true administration of the Word and Sacraments 6. The visible Church may and from time to time hath erred both in doctrine and conversation 7. The Church of Rome most shamefully hath erred in life ceremonies and matters of faith 1. Proposition There is a Church of Christ both invisible and visible The proofe from Gods Word A True saying it is The Lord onely knoweth who are his For to man the Church of Christ is partly invisible and visible partly The visible are all the Elect who be or shall be either in heaven triumphing or on earth fighting against the flesh the world and the Divell These as members of the Church are said to be invisible not because the men be not seene but for that their faith and conscience to Godward is not perfectly knowne unto us The members of the visible Church are some of them for God and some against God all of them notwithstanding deemed parts of the Church and accounted faithfull so long as they make no manifest and open rebellion against the Gospel of Christ All this we gather from the holy Scripture where mention is made of the Church invisible and triumphing Rev. 2.26 28. and 3.5 12. and 7.14 15. invisible and militant in the Epistles of St. Paul a Gal. 4.29 Eph. 6.10 c. 2 Tim. 3.12 Peter b 1 Pet. 5.9.10 and book of St. Iohns Revelations c Rev. 1â— 7 11 17 17.14 also of the Church visible and mixed with good and bad by the Parable of the Sower d Matth. 13. of the Marriage e Matth. 22. and of the Vrgins f Matth 25. as also by the saying of our Saviour Christ g Have not I chosen you twelve and one of you is a divell John 10. and of S. Paul h For he knew who should betray him therefore said Ye are not cleane John 13.11 In a great house are not only vessels of gold and of silver but also of wood and of earth and some for honour and some unto dishonor 2 Tim. 2.20 Confess l. Helv. 1. ar 14. 2. c. 17. Bohem. c. 8. Gal. ar 27. Belg. ar 27. August ar 7. Saxon. ar 11. Wit ar 32. Suâ—vica ar 15. The Churches beare witnesse hereuntoi. Errors and adversaries unto this truth This truth hath many adversaries whereof S me â—en unâ—â— our Christ the Saviâ—ur of mankinde and so thinke his
the day of Iudgement Pope Iohn the 23. denies the soules immortality k B. Jewel def fol 6 5. i Gerson ser 1. Pasch And some worldly prophane and devilish Atheists For Sixtus 4. builded a Male stewes l Acts Mon. Paul 3. received a monethly pension for 45000. whores at Rome m D. Sparke against Id. Albine p. 399. Leo the 10. made a Fable of the Gospel of Christ n Smeton contra Hamilt p. 104. Hence it proceeded that Rome hath bin called Babylon both by S. Augustine o De civit Dei lib. 18. and Hierome p Praes lib. de Sp. S. and by Pope Pius 5. was said Magis Gentilizare quà m Christianizare rather to Gentilize or to be a City of Heathens rather then of Christians q Chr. Franck. praef ad Paradox St. Bernard said how the Romans in his time were hatefull unto heaven and earth yea and hurtfull unto both wicked against God rash against holy things and seditious among themselves r De consid ad Eugen. Genebrard himselfe an Antichristian Romanist writeth that 50 Popes successively and within the space of 150 yeeres departed from the vertue of their Elders and shewed themselves Abjurers of Christianity and Apostataes rather then Catholike Bishops a Chron. lib. 4. p. 817. The Pope was proclaimed Antichrist at Rhemes by the Councell there under Hugh Capet b Arnolph in Conâ— Rhem. inter opera Bernardi Errors and adversaries unto this truth What the Papists are then it appeareth whose doctrine as hath beene shewne is that the Church of Rome neither hath nor can erre Erraverunt aliae ecclesiae saith Di. Stella other Churches as Antioch Alexandria Constantinople c. have erred sed nunquam ecclesia Romana but the Church of Rome never yet erred c Stella in Luâ—a 9. fol. 430. Id constanter negamus saith Costerus the Iesuite wee constantly denie that Christ his Vicars and Peters successors the Bishops of Rome have either taught heresies or can propound errors d Eâ—chirid controvers c. 3. de summo Pontif. p. 136. God preserveth the truth of Christian Religion in the Apostolike Sea of Rome e Test Rhem. an Matth. 23 2 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 f Ibid. an mar p. 164. 20. Article Of the authority of the Church 1 The Church hath power to decree Rites or Ceremonies 2 and authority in controversies of faith And yet it is not lawfull for the Church 3 to ordain any thing that is contrary to Gods Word 4 neither may it so expound one place of Scripture 5 that it be repugnant to another Wherefore although 6 the Church be a witnes 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 beleeved for necessity of salvation The Propositions 1. The Church hath power to decree rites or ceremonies 2. The Church may not ordaine what rites or ceremonies she will 3. The Church hath authority to judge and determine in controversies 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 beleeved as necessary unto salvation that is either contrary or besides the Word of God 1. Proposition The Church hath power to decree rites or ceremonies The proofe from Gods Word THE Churches authority 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 covered a 1 Cor. 11.4 7 14 c. Women should keepe silence b 1 Cor. 14.34 and be covered c 1 Cor. 11.5 A knowne tongue understood of the common auditorie should be used d 1 Cor. 1.24 with other things e 1 Cor. 22.2 3 4. Next by the generall and binding commandement of God himselfe who at all times will have every thing in the Church to bee done unto edifying f 1 Cor. 14.26 honesty and by order g Ibid. v. 40. as being not the author of confusion but of peace h Ibid. v. 33. All Protestant Churches confesse the same i Confes Helv. 1. ar 13. 2. c. 22 23 24. Basil ar 10. Bohem. c. 15.17 Gal. ar 32. Belg. ar 32. Aug. ar 4.57.15 Saxon. ar 20. Suev c. 8.14 Wittemb c. 27.31 Errors and adversaries unto this truth This power being given by the supreme Authority unto the Church they doe greatly offend which doe condemne either generally all d R H. on Psal 122. or particularly some rites and ceremonies orderly and lawfully established of the former sort are e Such a one was that Scottish Minister which said unto the head of K. Iames how he would hold conformitie with his Majesties ordinances for matters of doctrine but for matters of ceremony they were to be left in Christian liberty unto every man This D. Barlow reporteth in the summe of the Confer p. 21. 1. The Family of Love who say of themselves how they are a free people a H N. Sp. land c. 31. ss 6. in bondage unto no creature nor to any created thing b Ibid. cap. 40. sect 7. they have no severall dissenting or variable religions or ceremoniesc. 2. The Brownists who teach that every Christian is to joyne himselfe unto that people among whom the Lords worship is free and not bound or withholden with any jurisdiction of this world 3. The Puritants whereof some would have all matters of ceremonies to be left in Christian liberty unto every man Others would have both temples to bee left without Service Sermons and Sacraments and Princes to â—e scarred with the feare of uproares and sedition and all because they would be freed from the obedience unto ceremonies not impious of themselves imposed by the Church the Father of these men was Illyricus of whom Melancton writeth f Ep. ad Pium. Lect. p. 455. Of the latter kinde be 1. The Family of Love againe who utterly dislike our Churches or Temples also our Liturgies and formes of serving our God and finally our designed times of meeting together for the worship of God Our Churches they blasphemously terme common houses and so we terme Brothel-houses or the stewes g H. N. Speland c. 5. l 5. Our Lyturgies and manner of serving of God they call foolishnesse of taken on services h Ibid. false seducing Gods services i H N exhor c. 15. sect 2 3. of no man to be ordained k Ib. cap. 16. sect 14. nor to be obeyed or used when they are established l
l Turon l. 8. c. 10 at Paris and Orleance by the direction and appointment of Childebâ—rt m Magdeburg eccl hist Con. 6. cap. 9. were kept and holden And never yet had there bin a Councell either Generall or nationall or whatsoever I onely except the councels held by the Apostles and Apostolicall men in a troublesome state and time of the Church there being then no Christian Princes and Emperors to countenance the truth neither begun or ended to the glory 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 n Conf. Helv. l. ar 26. 2. c. 30 Bohe c. 16. Belg. ar 36. Saxon. ar 23. Wittemb c. 35. Suevica in perorat The errors and adversaries unto this truth This assertion hath beene oppugned and that diversly both by the Papists and Puritanes For the Papists they say Emperours and Kings be the Pope his Summoners but of themselves are no absolute and powerfull commanders and callers of Councels a Hard. confut par 5. cap. 6. sect 3. There ought no Councell to be kept without the determinate consent of the Bishop of Rome b Harding No Councell ever yet had firme and lawfull authority which was not confirmed by the Bishop of Rome c Duraeus con Whitak lib. 2. Cardil in def Concil Triden disp 1. The Popes of Rome and not Christian Princes have the authority and power of making lawes ecclesiasticall and of calling Councels d Test Rhem. an Matth. 16. And the Puritanes doe think that private persons without the leave or privity of Princes may summon assemblies about Church causes at their pleasures and consult about the publike affaires of the Church Of this mind was Beza e Per placet autem mihi quod de conventu absque ulla principum aut civitatum authoritate privatim instituendo scribis Beza epi. 68. p. 292. and be the disciplinaries both of South f Witnesse their Classicall assemblies at Commencements Faires c. See Discipline grounds and North Britaine g The approbation or disallowance of a generall assembly hath beene and should be a matter and cause spirituall and alwayes cognosced and judged by the Church as Iudges competent within this Realme say certaine Scottish Ministers in their letter unto the Lords of the Kings privie Councel in Scotland which letter is printed in the said Lords declaration c. published an 1606. and printed by Robert Barker Others adversaries to both Puritanes and Papists are of mind that were the Pope a good man as hee is nothing lesse hee might and hee being wicked other good Bishops though subject unto Kings and Emperours may summon Councels at their discretion An error of Scelneccerus h Analyct pag. 35. The Muscovites have a fancie that since the seventh generall Councell that was neither Prince nor Pope nor any other men else have power to call a generall Councell i Surius comment an 150 1. pag. 30. 2. Proposition Generall Councels may erre The proofe from Gods Word GEnerall Councels consisting first of men who may erre nothing more easily for all the imaginations of mans heart are onely evill continually a Gen. 6.5 even from his youth b Gen. 9.21 but God onely is true and all men are c Psal 116.11 yea and every man is a lyer d Rom. 3.4 Next of men differing in yeares riches learning judgement calling and authority whereby distractions of opinions often doe arise Thirdly of many men whereof the wicked be for number commonly the major part and the better in outward countenance of the world Lastly of men not all nor alwaies either grounded with Gods holy Spirit and Word or gathered together in the Name of Christ none of found judgement in Religion doe doubt but they may erre If Paphnutius had beene absent at Nice that Councell had erred e Sozom. lib. 1. c. 33. If Hierome had been away at Calcedon that Councell had erred f B. Iewel dec fol. 58. At any time if some be beleeved 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 g Rosien contra Luther Therefore Councels may erre That which one Councell doth establish another will disanull They will not wee must think revoke that which is well decreed Therefore Councels may erre h Test Rhem. an Ioh. 16.13 The adversaries unto this truth Therefore erre doe the Papists which say that the holy Spirit is director to all Councels and That Councels cannot erre 3. Proposition Generall Councels have erred even in things pertaining unto GOD. The proofe from Gods Word COuncels both generall and particular have erred and that in matters of Faith a Conf. Wittemb cap. 33. For in the holy Scriptures we finde that it was ordained if any man did confesse that Iesus was the Christ hee should be excommunicate b Iohn 9.22 12.42 which could not be but by a Councell A councell was gathered to suppresse Christ and his doctrine c John 12.47 A councell consulted how they might take Iesus by subtilty and kill him d Math. 26 3 4 e Marke 14.53 55. A councell sought for false witnesse to put him to death By a councell Iesus was bound led away and delivered unto Pilate f Mark 15 1. A councell judged our Saviour Christ to be both a deceiver g Math. 27.63 and a blasphemer h Luke 21 71. A councell corrupted the Souldiers and willed them to tell a lye i Mat. 28.12 13 A councell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus k Acts 4 5 6.18 A councell both caused thr Apostles to be beaten and commanded them also that they should not preach in the name of Iesus l Acts 5.40 In ancient writers of credit we may reade how contrary to Gods Word by councels Arrianisme hath beene confirmed as by the councell of Ariminum m D. Hieron in vita Damasi Papae By councels the traditions and bookes of foolish men have beene made of equall authority with the Word of God as by the Councell of Trent n Ses 4. decr 1. By councels hath beene established both the adoration of images as by the second councell of Nice and the Invocation of creatures as by the Tridentine councell o Brev. Rom. ex decr S. â— Concil Trid. â—â—â—icuâ— edit 5. By councels the authority of Princes hath bin impaired and the Pope and Clergie advanced above all earthly Princes as by the Councell of Lateran p Concil Later c. 5. apud Innocent The consideration of the premises and the like mooved S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant q Hilar. epist ad Const
we must not beleeue in the holy Ghost saith Bredwell writing against Glouer p. 102. among us at home Some affirme the holy Ghost to be but a meere creature as did Arius h Theod. l 5. c. 10. the Semiarians i Philast the Macedonian heretikes k Soz. l. 4. c 27. the Tropickes l Athan. Ochinus m Zanch. de El par l. 2. c. 5. Some haue assumed the style and title of the holy Ghost unto themselues as did Simon Magus n D. â—ren Montanus o Eus I. 5. c. 18. and Manes p Chry des S. Some have given the title of the holy Ghost vnto men and women so Hierax said that Melchisedech was the holy Ghost q Epiphan Simon Magus tearmed his Helene the holy Ghost r Epiphan The Helche said the holy Ghost was a woman and the naturall sister of Christ Å¿ Epiphan Many Papists and namely the Franciscanes t Alcar Fr l â— blush not to say that S Francis is the holy Ghost 2. Proposition The holy Ghost is of one substance maiesty and glory with the Father and the Sonne The proofe from Gods Word THE holy Ghost effâ—cted the incarnation of Christ a Mat 1.18 10. Luke 1.35 teacheth all things b Ioh. 14.26 leadeth into all truth c Ioh. 26.13 giueth vtterance to his seruants d Acts 2.4 and gifts unto his people e 1 Cor. 12.8 placeth Rulers in the Church and Ouerseers to feede the flocke of God f Acts 20.28 sealeth the Elect vnto the day of redemption g Eph. 4.30 aswell as the Father and the Son and these three viz. the Father the Word and the holy Ghost are one h 1 Iohn 5.7 Therefore is the holy Ghost of one substance maiesty and glory with the Father and the Sonne And this was the beliefe of the ancient 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 i Symb. Nicen. The Godhead of the Father of the Sonne and of the holy Ghost is all one the glory equall the maiesty coeternall Such as the Father is such is the Sonne and 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 coequall k Symb. Ath. The very same doe all reformed Churches beleeue and confesse l Confes Helv 1. ar 6 2. c. 3. Basil ar 1. Bohem. c. 3 Gal ar 1. Belg. ar 1. Aug. ar 1 Wittemb c. 1 2. Sucrica ar 1. The Errors and adversaries unto this truth The premisses doe make Against the Tretheites which affirme the holy Ghost to be inferiour unto the Father a Zanch de 3. Eâ— par 2 l. 5. c. 1 Against the Arrians who said the holy Ghost was inferior to the Sonne b Aug. contr Mar. Aâ—rian Against the Macedonian heretikes who held the holy Ghost to be but a minister and servant of the Father and the Sonne c Ruffin l. 1. c. 25. yet of more excellent maiesty and dignity then the Angels d Niceph. l. 9. c. 17. Against many erroneous spirits which deliver the holy Ghost to be nothing else but The motion of God in his creatures as did the Samosatenians e Confess Aug. 5. ar 3. A bare power and efficacy of God working by a secret inspiration as the Turkes f Pol. of the Tur. Emp. 3. c. and certaine English Sadduces doe imagine * Hutâ—â— inson in his Image of God c. 24. p 112 â— The Inheritance allotted to the faithfull g H. N. in his Inâ—â—ruct praef seâ—â— 7. and the being or vertuous estate of Christ h Idem in his Spir. and praef sect 14. as dreameth H.N. The affection of charity or Love within vs an error of Petrus Lombardus i Sen l. 1. dist sect 5. 2. Gods love fauour and vertue whereby he worketh in his children so thought Ochinus k Zanch. de 3. E. par 1 l 4. c 1. and Servetus l Zanch ib. l. 1. c. 2. 2. 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 a John 14.16 and the Sonne sendeth the Comforter the Spirit of truth from the Father b John 15.26 he proceedeth of the Father c Ibid. and is sent of the Sonne d John 16.7 So with us say the ancient Fathers and Christians He proceedeth from the Father and the Sonne e Symb. Nicâ—n 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 Ghosts f Symb. Athan. which is the faith of the moderne Christians g Confes Hâ—â— 1. c. 3. Gal. c. 3 Belg. ar 8. 11. Wittemb c. 3. Sucrica ar 1. The adversaries unto this truth This discovereth 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 a Basi serm de sp S. That the holy Ghost proceedeth from the Father but not from the Sonne as at this day the Grecians b Russe Commonweale â— 23 the Russians c Guagnin de relig Moscov the Moscovites d Father de relig Moscov maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an errour of Peter Lombard e T. Sent l. 1. distinct 14. uncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiency of the holy Scripture for salvation Holy Scripture 1 containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the faith or be thought requisite and necessary to salvation 2 In the name of the holy Scripture we doe understand those Canonicall bookes of the Old and New Testament of whose authoritie was never any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Ioshua 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 Ecclesiastes or the
meâ—re will and purpose of God some are elected and not others unto salvation 6. They who are elected unto salvation if they come unto yeares of discretion are called both outwardly by the Word and inwardly by the Spirit of God 7. The Predestinate are both justified by faith sanctified by the holy Ghost and shall be glorified in the life to come 8. The consideration of Predestination is to the godly wise most comfortable but to curious and carnall persons very dangerous 9. The generall promises of God set forth in the holy Scriptures are to be embraced of us 10. In our actions the Word of God which is his revealed will must be our direction 1. Proposition There is a predestination of men unto everlasting life The proofe from Gods Word THat of men some be predestinate unto life it is a truth most apparent in the holy Scripture by the testimony both of Christ himselfe who saith To sit at my right hand and at my left hand is not mine to give but it shall be given to them for whom it is prepared of my Father a Matth. 20 23. Many are called but few chosen b Ibid. 22.14 For the elects sake those dayes shall be shortned c Ibid. 24.2 Feare not little flock for it is your Fathers pleasure to give you a Kingdome d Luke 12.32 I tell you in that night there shall be two in one bed the one shall be received and the other left e Ibid. 17.34 All that the Father giveth me shall come unto me f John 6.37 Witnessed also is this by the Evangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained unto eternall life beleeved g Acts 13.48 and the other those whom he knew before he did also predestinate h Rom. 8.20 We are unto God the sweet savour of Christ in them that are saved and in them which perish to the one wee are the savour of death unto death and to the other the savour of life unto life a 2 Cor. 2.15 16. Blessed be God even the Father of our Lord Iesus Christ which c. hath chosen us in him before the foundation of the world c. who hath predestinate us to bee adopted through Iesus Christ unto himselfe c Eph 1.3 4 5. The example also of the elected creatures man and Angels c Matth. 25.34 41. Jude 6. of the two brethren Abel and Cain Gen 4.4 Isaac and Ismael e Rom. 9.17 c Iacob and Esau Maâ— 1 2. â— Rom. â— 13 of the two Eunuches of King Pharaoh g Gen. 40 10. of the two Kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeves upon the Crosse h Luke 23.39 40 43. the two men in the fields and the two women at the Mill i Matth. 24.40 41. make to the illustration of this truth All Churches consent with this doctrine The errors and adversaries unto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saved but none to be damned In soule some persons but in soule and body together none shall be saved of this mind were the old heretikes viz. the false apostles k 1 Cor. 15.12 the Carpocratians l Clem. strom lib. 4 the Valentinians m Iren. the Cerdonites n Iren. the Manichies o Aug contra Faust l. 4. c. 16. and the Hieracites p Epiphan and of their opinion be the Family of Love q H N. Instr ar 5. sect 24. Prophecy of the sp r. c. 16. sect 7. 2. Proposition Predestination hath beene from everlasting The proofe from Gods Word PRedestination begun before all times It will be said saith our Saviour Christ Come ye blessed of my Father inherit ye the Kingdome prepared for you from the foundations of the world a Matth 25 3â— God hath chosen us in Iesus Christ before the Foundation of the world b Eph 1.4 God hath saved us c. according to his owne purpose and grace which was given to us through Christ Iesus before the world was c 2 Tim. 1.9 The publike confession of the Churches namely in Helvetia d Confess 2. c. 10 11. Basil e ar 1. and France f ar 10. beare witnesse hereunto The adversaries unto this truth Those wrangling Sophisters then are deceived who because God is not included within the compasse of any time but hath all things to come as present continually before his eyes do say that God did not in the time long agoe past only but still in the time present likewise doth predestinate 3. Proposition They which are predestinate unto salvation cannot perish The proofe from Gods Word ALL that the Father giveth me shall come to me and him that commeth to me I cast not away saith Christ a John 6.57 I give unto them eternall life and they shall never perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand b John 10.28 29. The gates of hell shall not overcome the Church c Matth. 16.18 Moreover whom he predestinated them he also glorified d Rom. 8.30 For the gifts and calling of God are without repentance e Rom 11.29 They went out from us but they were not of us for if they had beene of us they would have continued with us 1 John 2.19 So the Church of God as afore in this article The errors and adversaries unto this truth Wander then doe they from the truth which think That the very elect totally and finally may fall from grace and be damned That the regenerate may fall from the grace of God may destroy the Temple of God and be broken off from the vine Christ Iesus which was one of Glovers errors a Bredwels deâ—ect p. 89. That the number of those which be predestinate may both encrease and be diminished so thought the Pelagians 4. Proposition Not all men but certaine be predestiante to be saved The proofe from Gods Word VVE denie all and affirme that a certaine chosen and company of men be predestinate and so doth Gods Word Rejoyce that your names are written in heaven a Luke 10.20 I know mine and am knowne of mine is the saying of Christ Iesus b John 10.14 I suffer all things for the elects sake saith St. Paul c 2 Tim. 2.10 The very same with us doe the Churches affirme d Confes Helv. 2 cap. 10 Basil ar 1. Gal ar 12 Belg. ar 16. The adversaries unto this truth We are therefore against them which teach how not certaine but all even the most ungodly and damnable yea the very devils shall be saved of which opinion were the Origenists a Wolf Musculus in epist ad Philip praef and are the Catabaptists b Bullin
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 a Dist 40. c. Si Papa to decree without controulement against the Epistles of S. Paul b Câ—â— Ruinus to dispence even against the new Testament c Panorm fixtra de diuortris and to giue the sense and meaning of the holy Scripture to which sense or interpretation of his all and every man without contradiction must yeeld and obey d Hâ—rvaeâ— de potestate Papae Next they publish and hold that the power to iudge of religion and points of doctrine is either in Bishops onely as some of them do thinke e The mysteries of religion are committed to the trust of Bishops p â—bi tantum solendum est qâ—nd ad mâ—â—â— fâ—â—maâ— vitam perâ—â—net the common people are onely to know that which pertaineth vnto â—anne is and good behauiour saith Fryer Laâ—â—nc a Villavincence de forman conciâ—â— lib. 1. cap. 10. Nec gratia nec 〈◊〉 â—or a iâ—â—a vâ—rtus â—o quâ—endaâ—st in memoe iâ— vel ministâ—â— Ecclesie grâ—â—ter publican professionem sid iâ— 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 Petruâ— Ã Soâ—â— 4 Terâ— ca â—â—de Ec. The common and faithfull people may in a generality refuse and forsake all new doctrine dissenting from that which they haue learned and embraced Non autem vt doctrinam in particulari ex causis fundam mâ—â—â—â— sâ—â—s examini â—t sic proprio iudicio discuâ—â—nt quid â—rum quid sassum 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 Ecclesinum â—â—ag â—â—â—is this they must leaue to the masters of the Churches to whom properly it bâ—longeth saith Stapl or in their Clergy only as others deeme Anâ—dâ—ae van Matth 7. and in the Church of Rome onely as all of them suppose g Sacrae scripturae â—â—â—sus naâ—vus indubitatus aâ— ecclâ—si◠〈◊〉 a est pâ—â—nâ—dus saith the forementioned Peâ—rus à Soâ—â— The natiue and true sense of the sacred Scripture is to be fetcht from the Catholike Church of Rome Assâ—r â—â—â—th de Eâ—c The whole Church throughout the world knoweth that the holy Church of Rome hath power to iudge of all matters nâ—que cuiquam â—ebit de eius judicio iudicare â—â—â—theâ— is at lawfull for any man to give any sentence of her iudgement â—â—la 9. q Câ—nâ—â—ia 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 company of the faithfull though not to all and every of them For No man knoweth the Son but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reveale him a Matth. 11.27 It is given to you to know the secrets of heaven saith our Sauiour vnto his disciples but to them it is not given b Mark 13.11 The manifestation of the Spirit is given to every man to profit withall For to one is given by the Spirit the Word of wisedome c. and to another prophesie c 1 Cor. 12.7 If any thing be revealed to another that sitteth by let the first hold his peace saith S. Paul vnto the Church at Corinth d 1 Cor. 14 30 Ye haue an oyntment from him that is holy and yee have knowne all things c ye need not that any man teach you saith the Apostle Iohn e 1 Iohn 2.20 21 27. Hereunto subscribe the Churches in Helnetia f Confe Helv. 2 cap. 2. Wittemberg Confess Wit tomb câ—p 30. Boheme h Confes Bohe cap. 1. The Errors and adversaries unto this truth Many sundry are the adversaries vnto this truth whereof 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 industry 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 Wassalia a Aeneas Syl. 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 knowne Preachers and writers in the reformed and Christian assemblies whom the Family of Loue in scorne doe tearme the Scripture-learned For saith the said Family It is meere lyes vntruth c. whatsoever the Scripture-learned through their knowledge out of the Scriptures institute preach and teach b H.N. euang c. 33. sect 11. 12. 13. They preach the letter c. but not the Word of the liuing God c Idem i. ex hor. cap 16. sect 18. but themselves onely have that gift neither every one of the Family but the illuminate Elders For to them it is giuen to know the truth d Idem in his Prov. c. 21. sect 2. and they are the Elders of the Godly-vnderstanding and of the manly-wisedome the e Sp. land cap. 7. sect 10. Primates or principals in the light f 1 Exhor cap. 14. sect 1. 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 Clergy men g See the proposit next immediate aforegoing Others be so farre from giuing the people of God not being of the Clergy power to expound as they will not suffer them to reade 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 yeeres neither and that in part too is granted by the Papists but in place thereof they thrust vpon the Laity their most idolatrous and blasphemous Festiuals Legends Rosaries Horaries and Psalteries of our Lady as falsly they called her 5. Proposition The analogy of faith must be respected in the exposition of the Scripture The proofe from Gods Word FOrasmuch as no prophesie is of any priuate motion a 1 Pet. 1.20 and whatsoever interpretation man giueth if it agree not to the analogy of faith which St. Paul gave in commandement to be obserued b Rom. 12.6 is priuate interpretation speciall heed is to be had that one place of Scripture be so expounded as it agree with another and all to the proportion of Faith The Churches reformed approoue this assertion by their subscriptions c Confes Helv. 1. ar 2. 2. c. 2 Gal. 1. ar 7. Sax. ar 1.
Wit c. 30 31 33. Suev ar 1. Errors and adversaries unto this truth Of another iudgement are many For Some do thinke the Scripture may be expounded in what sense and to what purpose men list as the Pharises a D. Iren. l 4. cap. 2 5. the Severians b Euf eccl hist lib. 4. c. 29. and Papists among whom there be which from this opinion doe tearme the most holy Word and Scriptures of God most reprochfully A ship-mans hose a Leaden rule a Nose of waxe c Pighius controuer 3. de Ec. Hierac l. 3. c. 3. Lindan praef Cens Colon. Some do mislike all interpretations written Commentaries vpon the Scriptures as vnnecessary and vaine such were Servetus Valdesius Coranus with others of late yeeres d Beza epi. 59. and are the Libertines Sowenkfeldians e Ibid. and Family of Loue f H.N. 1. exhor cap. 16 sect 4. Some depend wholly vpon visions and reuelations as did the Enthusiasts g Thâ—â—d haeret fab l. 3. Nicholas Storch Thomas Monetarius the Anabaptists h D. Maior in Dom. 8. Post trinit homil fol. 440. and our late English reformer Hacket i Arthing sedu p 17. Some dislike of the literall and referre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the Word of God as did the Origenists and doe the Libertines k Calv. contra Anabap. and Family of Love hence teaching one the other that the spirituall vnderstanding is the Word of God and that to embrace the literall sense is to commit Idolatary l Allens conf Some of every place of Scripture will have an exposition both Analogicall Allegoricall Historicall and Morall as the curious Thomists and Monks Some are addicted to an interpretation which they cal mysticall and propheticall as Brocardus Morelius and others Some are of mind that the Gospell or Euangelicall Word cannot be committed to letters and writing saith Lindanus m Lib. 2. c. 2. Some doe thinke as afore also hath bin shewed how that is the odde and onely true sense of the Scriptures which is made and given by the Church n Haeretici Scripturarum cognitioneÌ„ intelligentione extra Ecclesiamponunt nos autem Papistae volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei sic nos Ecclesia Romanae simpliciter credere debemus saith Stapleton Antid in Luc. 10.16 When the authoritie of the Church leaveth the holy Scripture then are they of no more account then Aesops fables Wâ—lf Herman and Pope of Rome o Si Papam qui Christi vicarius est ac cius omnimodam potestatem habet in terris consulerent non erraâ—ent haeretici saith Stella in Lucaeus fol. 499. Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therewithall doth vary whereby that which in the Apostles time was a truth in these dayes shall be a falshood In which error was Cardinall Cusanus p Cusan ad Bohemos epist 2. 6. Proposition The Church is the witnesse and keeper of Gods written Word The proofe from Gods Word THough the Church hath authoritie to heare and determine in controversies of faith yet hath the Church power neither to iudge the Word of God nor to iudge otherwise then Gods Word doth iudge For it is said to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offences contrary to the Doctrine which you haue learned and auoid them a Rom. 16.7 Heare him b Math. 17.5 To him giue all the Prophets witnesse c Acts 10 43. Search the Scriptures d Iohn 5.39 whosoever transgresseth and abideth not in the doctrine of Christ hath not God e 2 Iohn 5.9 Ye are c. built upon the foundation of the Apostles and Prophets f Eph. 2.19 And of the holy Scriptures Thy word is the truth g Iohn 27.17 They have Moses and the Prophets let them heare them Luke 16.29 saith our Saviour Christ Wee have also a sure word of the Prophets saith Saint Peter i 2 Pet 1.19 And Saint Paul The whole Scripture is profitable to teach c k 2 Tim. 6.16 17. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ he is puft vp and knoweth nothing c l 1 Tim. 6 3 4. And so with vs the other Churches conceiue both of the Scriptures and Church m Confe Helv. 2. cap. 1. Bohe. cap. 1. Gal ar 5 Belg. ar 7. Wittemb ar 30 31 32 Sax. ar 11. yet all of vs doe grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time and as a trusty Recorder is to keepe and make knowne what the Word or God which it hath received is which truly hath beene performed afore the Word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iews in Christ his life time n Luke 4.17 in the Primitive Church o Acts 13.27 Acts 15.21 2 Cor. 2.15 2 Cor. 8.18 From the Apostles time by the godly Christians thorow out the world Errors and adversaries unto this truth Be it farre therefore from us to thinke which the Papists doe not stick to write and say namely that The Church is to judge the Scripures and not the Scriptures the Church a Jo. Maria Verractâ—s Pighius in controvers de Ec. The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan b Card. Cusan ep 2. ad Bohe. The Scripture because in their opinion it is unperfect cannot obscure may not ambiguous ought not to be the Iudge So Lindan c Lind. l. 1. c. 1. Latomus d Contra Bucer Petrus à Soto e De S. Scrip. Pighius f Eccl. Hierar l. 1. c. 4. Coster g Enchir. de S. Scrip. c. 1. c. Hee is an heretike that cleaveth to the Scriptures So said Iacobus Hoestratus Again the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethicks of Aristotle as the Commandements of God the Odes of Pindar as the Psalmes of David h Aug. Polit. the works and bookes of men as the writings of God which the Councell of Trent doth i Ses 4. or before and above the Scripture preferre unwritten Traditions Hence Petrus à Soto Tradition saith he is both more ancient and more effectuall then the holy
no foules shall be saved but their owne said the Marcionites b D. Iron c. 1. c. 29. All men and women that sinne after Baptisme are undoubtedly damned In this error were the Montanists c D. Hiero. ap Marcel l. 2. and the Nonatians d D. Cypr. lib. 4. epist 2. Our salvation is of our selves so said Melchior Hoffeman an arch Heretike e Bull in contra Anabap. l. 2. c. 13. Man is restored to grace of Gods meere mercy without the meanes of Christs blood death and passion One of Matthew Haments blasphemous assertions f Holin seri f. 1299. The Saviour of Men is Iesus Christ a man and came into the world to save no women but men say some Papists g Dial. of Dives Paup 6. com and redeemed the superiour world only which is man h Jesuits catec 1. 8. cap. 10. p. 286. said Postellus the Iesuite and yet not all men neither for S. Francis hath redeemed so many as are saved since his dayes say the Franciscan Friers i Conf. S. Fr. The Saviour of women from her time till the end of the world is S. Clare affirme some k P. Mornaeus tract de ec c 9. other Papists as Postellus saith it is one mother Iane l Jesuits catec 1 8. c. 10. The Saviour of men and women is S. Mary through her virginitie say some m Dial. of Dives Paup 6. com c. 10. is S. Christina by her passion say other Papists n Dionis Cat. de 4. hom Novis ar 50. There is no sufficient sacrifice yet offered for the sinnes of the world One of Kets errors Christ hath satisfied and was offered onely for originall sinne an error of Thomas Aquinas Sinnes actuall and veniall are taken away by sacred Ceremonies o Test Rhem. an marg p. 258 by a Bishops blessing p Ibid. annot Mar. 19.12 by a Priests absolution q Vaux catech c. 4. Sinnes actuall and mortall be remised by a pardon from some Bishop or from the Pope of Rome r See ar 22. p. 2 2. Proposition The sacrifices of the Masse are most blasphemous Fables and dangerous deceits The Papists deliver how the Masse is a sacrifice a Test Rhem. an Mat. 24.15 a sacrifice propitiatory b Conc. Trid. sess 22. can 3. Catech Trid. Euch. s a sacrifice propitiatory for the quicke and the dead c Conc. Trid. Ibid. the same propitiatory sacrifice that was offered by Christ himselfe upon the Crosse d Catec Trid. Ibid. A sacrifice in which by vertue of a few even five words mumbled by a Priest Christ even that Christ which hung upon the Crosse is contained e Conc. Trid. ses 3. can 4. A sacrifice serving for all persons quicke and dead to purge them from their sinnes to ease them of their paines to satisfie for their punishment f Conc. Trid. ses 22. can 3. and for all necessities corporall and spirituall g Howl 7. reas A sacrifice propitiatory of Iesus Christ really offered to God the Father and that often in the honour of dead Saints h Conc. Trid. ses 21. c. 3 ses 22. can 5. A sacrifice wherein Christ is so gloriously as it is to be adored even with divine worship both of Priest and people i Ibi. ses 3. c. 5. A sacrifice meritorious to all men for whom it is offered although they be not living but dead not present but absent not endued either with zeale or knowledge but quite destitute of faith and that ex opere operato k Albert. Mag. de sacr Euch. Howl 7. reas Hereby are we to note first blasphemous Fables For It is a fable that the Masse is a sacrifice and that propitiatory a fable that a few words of a Priest can change Bread into a living Body yea many bodies with their soules and that of Iesus Christ God and man a fable that one and the same sacrifice is offered in the Masse which was offered on the Crosse a fable that the said Masse is any whit profitable for the quicke much lesse for the dead Next dangerous deceits For hereby men are to beleeve that Creatures may be adored contrary to Gods Word l Thou shalt not bow to them nor serve them Exod. 20.5 Christ is often offered contrary to the Scripture m Heb. 6.12 c. By his own bloud entred he in once unto the holy place c. He was once offered Ibid. 28. The Priest offereth up Christ contrary to the Scripture n Heb. 7.27 He offered up himself Sinnes be forgiven without blood contrary to the Scripture o Heb. 9.22 Without sh dding of bloud is no remission Christ dyed but once but dyeth daily contrary to the Scripture p Heb. 9 27. It is appointed unto men that they shall oâ—edye Faith is not necessary in communicants contrary to the Scripture q Heb 11.9 Without faith it is unpossible to please God We are to adore Christ as alwayes present contrary to the Scripture where we are taught to remember him absent r Luke 22.16 1 Cor. 11.25 The favour of God by money may be purchased from a Priest contrary to the Scripture Å¿ 1 Pet. 1.18 19. All which their fables and deceits doe tend to the utter abolishing of true religion Therefore justly have we and our godly brethren abandoned the Masse t Conf. Helv. 1. ar 22. 2. c. 29. 21. Basil ar 6. Bohe. c. 13. Belg. ar 35 Aug. de Missa ar 13. Saxon. ar 14. Wittem c. 19 Sue c. 19. Accursed then stand those Papists before God which take the Masse to be the Sacrifice of Christs Body and bloud v Conc. Trid. sess 6. c. 2. catech Trid. de Euchar. f. and the onely Soveraigne worship due to GOD in his Church x Test Rhem. annot Matth. 24.15 32. Article Of the Marriage of Priests Bishops Priests and Deacons 1 are not commanded by Gods Law either to vow the estate of single life or to abstaine from marriage therefore it is lawfull also for them 2 As for all other Christian men to marry at their owne discretion as they shall judge the same to serve better to godlinesse The Propositions 1. By the Word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marry at their owne discretion 2. It is lawfull by the Word of God for all Christian men and women to marry at their owne discretion in the feare of God 1. Proposition By the Word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marry at their owne discretion The proofe from Gods Word NEither the single nor the wedded life is injoyned any man much lesse any calling of men by the Word of God And that ecclesiasticall Ministers in particular may marry it is evident both from the Old and the New Testament From the Old Testament both