in other places of the reformed Church name lie in the Confes. of VVittem art 32. Sueuin art 15. Sound in iudgment therefore theie are not VVhich being not of the Church of Christ wil notwithstanding take vpon them to iudg yea to condemne the doctrine of the Church of God as do The Machiauils The Iewes The Turkes The Papists The Fam. of Loue. The Anab. VVhich hold that the Pope alone hath power To iudg al men and matters but maie be iudged of none To make reuoke at his pâ—â—suâ—e what articles of Religion him listeth and that without controlment VVhich suppose there is No iudgment but in the Clergie so called None auctoritie to determine of controuersies in Religion but by the bookes of the dead Fathers Doctors Schole men as Thâ—â— Aquinas â—coâ—â—â— c. 4 To interpret the word of God is à peculiar blessing giueÌ„ by God onelie to the church or companie of the faithful though not to al and euerie of them For Saith our Sauiour Of men in general No man knoweth the Sonne but the Father neither knoweth anie man the Father but the Sonne and he to whom the Sonne wil reueile him Mat. 11. 27. Of his faithful disciples It is giuen to you to know the secrets of heauen but to them it is not giuen Matth. 13 11. Saith S. Paul vnto the church at Corinth The manifestation of the Spirit is giuen to euerie man to profit withal For to one is giuen by the Spirit the worde of wisedome c. And to another prophecie 1. Cor. 12. 7 c. If anie thing be reueiled to another that sitteth by let the first hold his peace 1. Cor. 14. 30. The Apostles Iames and Iohn do write vnto al the Church or people of God If anie man lacke wisdome let him aske of God Iam. 1 5. Ye haue an ointment from him that is holie and yee haue knowne al things c ye know the truth c ye need not that anie man teach you 1. Iohn 2. ver 20 21 27. Hereunto subscribe the Churches in Heluet. Confes. 2. c. 7. Bohem. Confes. c. 1. VVitteÌ„ Confes. c. 30. Al of vs iointlie opposing our selues Against those men which thinke that to expound the word of God is so easie à matter as anie student indued with à good natural wit by diligence maie do the same Against them that teach how to interpret or expound the Scriptures is too hard à thing for anie mortal man to attaine vnto such VVas Iohannes de VVessalia Are manie of the Anabaptists Against the fam of Loue who though they grant some can expound or open so far as is conuenient for man to know the meaning of God in his word yet that Some there saie are themselues and none other Against the Papists VVhich thinke that to interpret the holie scripture is not so much à special gift of God vpoÌ„ some chosen persons as an ordinarie power annexed to the state of Popes Bishops General Councels That are so far from giuing the people of God not being of the Clergie power to expound that theie vvil not suffer them to read no not so much as to haue the Scriptures in à vulgar tongue except it be their ovvne most corrupt and barbarous translation vvhich but of late yeeres neither and that in part too is granted But for the Scripture of God in place theie obtruded Festiuals Legends Rosaries Horaries Psalâ—eries of our Ladie 5 Forsomuch as no prophecie is of anie priuate motion 2. Pet. 1. 20. and whatsoeuer interpretation man giueth not agreeing to Th'analogie of faith which S. Paul from God gaue in commandement to be obserued Rom. 12. 6. is à priuate interpretation special heed is to be had that one place of Scripture be so expounded as it agree with another and al to the proportion of faith This do the Churches protestant so like of as theie approue the same by publique Subscription as maie appeare in the Confession of Heluet. 1. art 2. Heluet. 2. c 2. France art 7. Saxon. art 1. VVittem ca. 30. 31. 33. Sueauia art 1. This wil not be granted of the Antichristian synagogues whereof Some thinke that the Scripture may be expounded in what sense and to what purpose we wil as the Helchesaits Papists among whome theie be which from this opinioÌ„ do tearme the most holie word of God in reproch A shipmaÌ„â— hoase A leaden rule A nose of waxe Some condemne al interpretation of the word as vnnecessarie theie being taught as theie saie of God himseÌ„lfe such are the Libertines Some depend vpon visions and Reuelations as the Euthusiasts Anabaptists Some dislike of the literal calling it à Grammatical sense and so prefer the Allegorical exposition that theie cal it the spiritual sense of Gods word and therbie make vvhat them list of the Scriptures most monstrouslie as the Originists Fam. of Loue Some vvil haue of euerie place of Scripture an exposition Analogical Allegorical Historical Moral As the curious Thomists Monches Some are addicted to an interpretation vvhich theie cal mystical and prophetical as the Bâ—â—â—ardists Some thinke th'interpretation vvhich the Church of Rome maketh of the Scripture vvhatsoeuer it be is the od and the onelie true sense of Gods vvord as Harding doth Some deeme that as the Church by time doth alter so th'interpretation of the Scripture also maie varie vvhereby that vvhich in Th'apostles time vvas à truth in theis daies shal be an error and contrarivvise in this error vvas Cardinal Cusanus 6 Though the church hath power to heare determine in controuersies of saith as alreadie hath bine prooued yet hath the Church auctoritie nei ther to iudge the worde of God not to iudge otherwise than the word of God doth iudg For it is said To the church Novve I besceche you brethren marke theÌ„ diligentlie which cause diuision and offences contrarie to the doctrine which ye learned and auoid them Rom. 16. 7. Heare him euen Christ Math 17. 5. To him giue al the Prophets vvitnesce Act. 10. 43. Search the Scriptures Iohn 5. 39. VVhosoeuer transgresceth and abideth not in the doctrine of Christ hath not God 2. Iohn vers 9. Yee are no more straungers and forreners c. and are built vpon the foundation of Th'apostles and Prophets c. Ephes. 2 19. Heereby shal yee knowe the spirite of God c. 1. Iohn 4. 2. Of the holie Scripture The worde is the truth Iohn 17. 17. The whol Scripture c is profitable to teach to improue to correct to instruct in righteousnes that the man of God maie be absolute c. 2. Tim. 6. ver 16. 17. They haue Moses and the Prophets let them hear them Luk. 16. 29. VVee haue also à most sure vvorde of the Prophets to the which ye do wel that yee take heede c. 2. Pet. 1. 19. If anie man teache otherwise consenteth not to the wholsome wordes of our L. I. Christ and to the doctrine which is according to godlines he is pust vp
christian Princes couÌ„tenauncing the truth either begunne or ended to the glorie of God But it hath bine I say not onelie called but confirmed also by some godlie Emp. King or Queene This in effect is granted by the confes Heluet. 2. cap. 30. Heluet. 1. art 26. Bohem. cap 16. Fland. art 36. Sax. art 23. VVittem cap. 35. Sueuia in the Perorat As al other godly and true propositions besides So hath this bine oppugned that diuers lie For some thinke That Emperors and Princes be the Pope his Summoners and not of themselues absolute commanders of Councels There ought no Councel to be kept without the determinate consent of the Bishop of Rome Harding No Councel euer yet had firme auctoritie which was not coÌ„firmed by the Bishop of Rome Duâ—aeus The Popes of Rome vvhome theie cal the successors of Peter and not christian Princes haue auctoritie and power of making laws of calling Councels c. The Rhemists vpon the 16 of Mathevv That vvere the Pope à good man as he is Antichrist he might or he being wiked other good Bishops though subiects vnto the ciuil Magistrate maie cal Councels together at their discretion vvhich derogateth not à little from th'auctoritie of à christian King or Prince 2 General Councels consisting Of men who maie erre nothing more easilie Of manie men and they differing in VVhereby distractions of opinions ofteÌ„ do arise Yeates Riches Learning IudgemeÌ„t Calling Auctoritie Of manie men whereof the wiked are for number commonly the maior part and the better in outwarde countenance of the world Of men not al nor alwaies Gouerned with the Of god Spirit word Gathered together in the name of Christ. None of souÌ„d iudgement in Religion do dout but they may erre If Paphnutius had bin absent at Nice the Councel had erred If Hierome had bine avvay at Calcedon the Councel had erred At aâ—ie time if some be beleeued be the Pope not present either perse or per Legatum no Councel but must erre Therefore Councels may erre That vvhich one Councel doth establish another vvil disanul Theie vvil not vve must thinke reuoke that vvhich is vvel decreed Therefore Councels may erre Therefore erre do the Papistes vvhich say The holie Spirit alvvaies is the director of Councels That Councels cannot erre 3 Councels both general and particular haue erred and that in matters of faith Confes. VVittemb cap. 33. For In the scripture we finde that It was ordained if any man did confesse that Iesus was the Christe hee shoulde bee excommunicat Iohn 9. 22 Iohn 12. 42. which could not be but by à Councel A Councel was gathered to suppres Christ and his doctrine Iohn 12. 47. A Councel consulted how they might take Iesus by subtlety kill him Mat. 26. v. 3. 4. A Councel sought for witnesse against Iesus to put him to death Mar. 14. v. 53. 55. A Councel bound Iesus and led him awaie and deliuered him to Pilate Mar. 15. 1. A Councel iudged our S. Christ A deceauer Mat. 27. 63. A blasphemer Luk. 22. 71. A Councel corrupted the soldiers and willed them to tell à lie Matth. 28. ver 12. 13. A Councel with-stood Peter and Iohn and commuanded them that in no wise they should speake or teach in the Name of Iesus Act. 4. vers 5. 6. 18. A Councel Caused Th'apostles to be beaten Act. 5. 40. Commaunded that Th'apostles should not prech in the Name of Iesus Act. 5. 40. In auncieÌ„t writings of credit we maie read how contrary to Gods word By Councels Aâ—â—ianisme hath bine confirmed By Councels the books of foolish men haue bin made of equal auctoritie with the word of God By Councels Hath bin established Adoration of images Inuocation of creatures c. By Councels th'auctoritie of Princes hath bine depresced and the Pope and Clergie aduaunced aboue all Princes The truth heereof moued Hilary to call the Synode of Mediolane the Synagogue of the malignant Saint Augustine vnto Maximinus to write Neither ought I to obiecte against thee the Synode of Nice nor thou against mee the Synod of Ariminum Nazianzen openlie to pronounce that he neuer sawe anie good end of à Councell The Frenche King his Embassador to saâ—e in the chapter of Trent that scarsely anie good at all or verie little came by Councels to the state of christendome Cornelius Bishop of Bitonto to break out into theis words in the face of the Church at Tridâ—t I would that with one consent they had not altogether declined from religion vnto superstition from faith vnto infidelitie from Christ vnto Antichrist from God vnto Epicuâ—us This notwithstanding the Papists do continue in an erroneous opinion that Councels cannot erre ¶ The Antithesis in this and the other part of the subscription wil easilie make apparant what by this proposition is set-downe 4 General Councels we simplie condemne not yet do wee not ground our faith vppon anie Councel but onelie vppon the word of god Therfore in general Councels VVhat-soeuer is agreeable to the written vvord of god we do reuerendlie embrace VVhat-soeuer is contrarie vnto or besides the vvil of God reueiled in his vvorde vve do carefullie auoide And So are vvee commaunded to do euen by God himselfe Deut. 12. 32 Iohn 1. 7. Ezek. 20. v. 18. 19. Gal. 1. 8. Thus think the godlie churches reformed Confes. of Heluet. 2. c. 18. Bohem. cap. 1. Fraunce art 5. Flan. art 7. VVittem c. 33. Contrarie heere vnto th' opinion of the Papists concerning couÌ„cels is that Theie do binde al nations So did Pope Hormisda decree Some couÌ„cels and namelie the Councel of Nice Constantinople Ephesus Chalcedon So thought Pope Gregorie the great Al Councels so did Campion suppose were of aequal auctoritie with the worde of God 22. ARTICLE ⧠Of Purgatorie THe Romish doctrine concerning 1. 2 Purgatorie 3 Pardons worshipping and adoration 4 aswell of images 5 as of reliques 6 and also inuocation of Saincts is a fonde thing vainelie inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God The Propositions The Romishe doctrine touching 1 Purgatorie 2 Purgatorie 3 Pardons 4 Worshipping and adoration of Images 5 Worshipping and adoration of Reliques 6 Inuocation of Saincts Is a thing Not warranted by the Scripture Contrarie to the worde of God 1 It is graunted aswel of the Romish or false as of the true Church that none vncleane thing can enter into the kingdome of God And because al meÌ„ either haue bine or stil remaine vnclean therefore theie are or must bee purged from sinn But in the manner of purging them who are vnpure thei do greatlie differ For the true church looking into the vvorde of God doeth finde that vvee are sanctified or made cleane in diuers respects diuerslie By Baptism Ephes. 5. v. 25. 26. By the word preached Iohn 15. 3. By the bloud of Christ â— Ioh 1. 7. Tit. 2. 14. Heb. 1. 3. By the spirite of God 1. Cor. 6. 11. And that in this life and
knoweth nothing c. 1. Tim. 6. v. 3. c. Thus thinke vve of the Scriptures and of the Churche So vvith vs do other Churches Confes of Heluet 2. cap. 1. Bohem cap. 1. Fran. art 5. Flan. art 7. VVit tem art 30 31. 32. Sax. art 11. Yet al of vs doe grant that the Churche As à faithful witnes maie yea of necescitie must testifie to the world vvhat hath bine the doctrine of God his people from time to time But be it far from vs that we should euer somuch as thinke which the Papistes vvil not sticke to write and say that The Church is to iudge the Scripture and not the Scripture the Church The Scripture is not of the escence of the Church for vvithout it à Church maiâ— be thought and veriâ— vvel So said Cusanus à Cardinal It had gonne better vvith the Church had there bine no scripture at al. The scripture because as they say It is vnperfect cannot Be the iudge It is obscure maie not Be the iudge It is ambiguous ought not Be the iudge He is an haereticke that cleaueth to the Scriptures as did Horstatus Such as bare witnesce vnto the truth By the shedding of their bloud in the daies of Q Marie are not martyrs but murtherets of them selues In this time By the sword are tyrans By life and doctrine be heretikes As á trustie register is to keepe and make knowen what the vvord of god which it hath receiued is This carefullie hath bine performed Before the worde vvas vvritten by the Patriarches After the vvord vvas commited to writing Before Christe his incarnation by the Iewes In christe his life time Luk. 4. 16. c Act. 13. 27. Act. 15 21. In the primitiue church 2. Cor 3. 15. 2. cor 8. 18. Colos. 3. 16. From Th'apostles time by the godlie Christians in th'uniuersal world This carefulnes in keepinge the vvord of God de clareth That the mother Churche of Rome is not the onely keeper of the holy write How cursedly theie offende vvhich so greatly esteeme The Ethiks of Aristotle as the S. scripture The Ods of Pindar as the Psalmes of Dauid The writings of men as the wordâ— of God 7 Of the people of God nothing must be obtruded vpon the Church to be beleeued as necessarie vnto saluatioÌ„ which is either contrarie or besides the worde of God So saith the scripture Deut. 4. 2. Prou. 30. 6 Eâ—â—k 20. vers 18. 19. 1. Cor. 3. 11. Gal. 1. 8. Gal 3. 15. Ephe. 4. 14 Col. 1. 23. Heb. 13. 9. 2. Iohn v. 9. 10. Reu. 22. 18 So vvitnes the Churches reformed Confes. Heluet. 2. art 2. Heluet. 1. artic 4. Basil. art 10. Bohem. c. 1 France art 5. Fland. ar 7 Saxon. art 1. VVittem cap. 30. 33 Sueuia art 1. VVhat soeuer is grounded thereon though not by expres tearmes to be red therin we doe reuerendlie embrace This maketh vs not to denie In doctrine The Consubstantialitie of our S. Christ with the Father and the holie Ghost as the Arians did A trinitie of persons in the Godhead vvith the Sabellians The iustification of faith onelie with the Papists The baptisme of Infantes with Anabaptists In ceremonies anie thing that tendeth vnto Comlines Order Edification But from the hart vve abhor vvhatsoeuer agreeth not with the cannon of the Scripture nor is grounded thereon Hence detest we Al the old haereuks The phatisies The Escees The Sadduces The SimoniaÌ„s The Menandeans The Ebeonits The Cerinthians The Gnostikes The Valentinians The Martians c. with The newe prophets of Basilides The manifestatioÌ„s of Marcian The misteries of the Manichies The Idolaea of the Scithians The Symbonia of Th'archoÌ„tikes The Cabala of the Iewes The Alcaran of the Turkes The Decretals of the Popes Al were haeâ—etiks vvith their curssed opinioÌ„s The Anabaptists of them namelie The Daui-geoâ— gainâ— The Libertines The Viteleis The Nicholaitans of Harrie Nicholas Papistes wherof Some commaunded that all the lawes of the Pope shoulde bee taken as confirmed by the mouth of God himselfe so did Pope Agatho the first Some write as Busgrad that if the pope beleue there is no life to com as som Popes haue done wee must beleue it as an article of our faith and if the Pope carrie innumerable soules to hel with him yet he maie not be iudged so thought Pope Boniface the 8. Some haue published à newe Gospel called Euangeliâ—m aeternum spiritus S. which some saie doth so far excel the gospel of Christ as the caâ—nel surpasceth the shel the Sun the Moone and the light darknes 21. ARTICLE Of the auctoritie of generall Councels GEneral Councels 1 maie not be gathered together with-out the commaundement and wil of Princes And when theie be gathered together 2 for as much as theie be an assemblie of men whereof al be not gouerned with the Spirit word of God theie maie erre and some-times haue erred 3 euen in things pertaining vnto God Wherefore 4 thinges ordained by them as necessarie vnto saluation haue neither strength nor auctoritie vnlesse it maie be declared that theie be taken out of holie Scripture The Propositions 1 General Councels must be gathered together by the commaundement and wil of Princes 2 General Councels maie erre 3 General Councels haue erred euen in great matters of Religion 4 The things ordained by general Councels are so far to be embraced and beleeued as theie are consonant to Gods holie word 1 Great is the povver and auctoitiâ— of Kinges and Princes by the word of God For as the defence of Religion is committed vnto theÌ„ so must they see that al men do their duties That theis thinges maie the better be performed they are as iust occasion is offered not as men vnder the power of others to summon but as supreme gouernors within their territories and dominions to commaund al sortes of men to meete together and that either to th'inplanting of the truth where it is not or to the supprescing of sin errors idolatrie and superstition where or in whom soeuer it doth arise or is rooted Such Councels were holden In the time of the Mosaical gouernment by the commaundement of the most godlie Kinges Asa. 2. Chro. 15 9. c. Ezekiah 2. Chr. 29. 4 c. Iosiah 1. Chro. 34. 29. c. Since the Gospel hath bine receaued into Kingdomes and common-weales by Christian Princes and Emperors who gathered Councels General so called was the Councel of Nice by Constantinus Magnus Constantinople by Theodosius the elder Ephesus by Theodosius the yonger Calcedon by Marcian National and prouincial such for al were held at By the wil of Charles the Great Francoâ—urt Rhems Turon Cabilon Arelot Moguntia Auernia by Theodorit Matiscon by Gnutranus By â—hil debert Aurelia Paris And neuer yet hath there bine à councel either general or national either publique or priuate I onlie except the Councels held by the holie Apostles in à troblesome state time of the church when as yet ther were no
the calling and sending-forth of Ministers 6 Before Ministers are to be ordained theie are to be chosen and called 1 Manie are the duties enioined to euerie christian yet so is it ordained by the wisedome of God that none should as gouerne in the CoÌ„mon-weale so teach publiquelie in the Church but such as lawfully be called and sent to execute the same This By the Scripture is apparent where The godlie are commanded to preach before theie would speake so was The wiked are blamed for preaching before theie were sent Iere. 14 14. 23 21. 27 15. 29 9. Samuel 1. Sam. 3 4 c. Ieremie Iere. 1. 4. c. Ezekiel Ezek. 2. 3 c. Iohn Baptist. Iohn 1. 6. Iesus Christ who as he was sent Ioh. 20 21 so did he to preach send The 12. Apostles Mat. 10. 5 c. Mat. 28 19. c. Iohn 20 21. The 70. disciples Luke 10. 1. A commaundement is giuen vs to praie the Lord of the haruest that he would send-forth laborers into his haruest Matth. 9. 38. VVe do read that God hath ordained some in the Church to be 1. Cor. 12 28. Apostles Prophets Teachers VVorkers of miracles c. Christ ascended gaue some Ephes. 4 11. Prophets Euangelists Pastors Teachers By the publique Confession of manie Churches reformed is granted as Confes. of Heluet. 2. c. 18. Bohem. c. 9. France art 31. Fland. art 31. Ausb art 14. VVittem art 20. Sueaui art 13. VVherebie we signifie our selues to be aduersaries To all such as to their power do seeke th'abolishing of publique preaching as do subtile Papists and worldlie men To al such as publishe how the worde is not taught by the holie Scriptures and Sermons but onelie by the reuelation of the Spirit so did Muncer To al such as runne before theie be sent as do manie Anabaptists Schismatikes to carie disciples after them To al such as hold how theie which are able to teach and instruct the people maie and must so do and that not priuatlie but publiquelie though theie be not ordinarilie called and sent thereunto The doctrine of R. H. 2 As publiquelie to preach before men are sent is à greâ—uous fault so not to preach being sent is as great a sinne Hereunto â—eare witnes In the Scripture Iesus Christ whose wordes are theis Surelie I must also preach the kingdome of God to other cities for therefore am I sent Luke 4. 43. Peter and Iohn who being charged to speake no more in the name of Iesus said VVe cannot but speake that which we haue heard and sene Act. 4. 17. c. S. Paul For he writeth Necessitie is laid vpon me and wo is vnto me if I preach not the Gospel For if I do it willinglie I haue à reward but if I do it against my will yet the dispensation is committed vnto me 1. Cor. 9. v. 16 17. Th'apostles For though theie were beaten for so doing yet ceassed theie not to teach and preach Iesus Christ. Act. 5. 42. The godlie Churches at this present in the vvorld Confes. Heluet. 2. c. 18. Heluet. 1. art 15. Bohem. c. 9. France art 25. Ausburge art 7. VVittemb art 20. Sueauâ— art 13. This condemneth al such as take vpon them the office of publique preaching without performance of the same either through Ignorance that theie can not VVorldly busines that they maie not Negligence that theie wil not Feare of troubles that theie dare not Preach the word of God 3. To minister the SacrameÌ„ts in the CoÌ„gregation euerie man maie not presume but theie are so to do as be lawfullie called sent for that purpose Heb. 5 4. as they be whose office publiquelie is to teach instruct the people of God For so we maie read In the Scripture that the preachers of the word are to be the ministers of the Sacraments For both Christ by his auctoritie did command his disciples as to preach so to Baptize Matth. 28 19. Celebrate the Lord his supper Luke 22 19. 1. Cor. 11 â— 24 25. Th'apostles other ministers in the purest times whome the godlie ministers in theis dâ—ies do succeed did not â—nclie preach but also Baptize Act. 2. 38 c Act. 8. v. 12 13. Act. 9 47. Act 16 v. 31. c. Iohn 1 25. 1. Cor. 1 14. c. Minister the Supper of the Lord Act. 20 7. 1. Cor. 10 16. In the Christian Confessions of the Churches reformed Confes. Heluet. 2. c. 18. Bohem. c. 9. France ar 25. 31 Ausb art 7. VVitteÌ„ art 20. Sâ—â—â—ia art 13. In saieng that none maie minister the Sacraments in the Congregation before he be lawfullie called and sent to execute the same the meaning is not as I take it that priuatelie in houses either lawful ministers vpon iust occasio 〈…〉 〈…〉 aie not or others not of the ministrie vpon anie occasion in the peace of the Church maie administer the Sacraments For though it be lawful for almen in their places to teach to exhort to reprehend to praie and that continuallie and in al places yet maie none minister the Sacraments but such as are publiquelie auctorized so to do The contrarie where of neither by anie commandement from God noâ— example in Th'apostles time can be shewen Hereby we declare our selues not to fauor th' opinion that Publiquelie some maie minister the SacrameÌ„ts which are not meerlie and ful ministers of the word Sacraments Priuatelie the Sacrament of baptisme maie be ministred by anie man yea by women if necessitie â—o vrge 4 God for the gathering or erecting to himselfe á Church out of mankinde and for the wel-gouerning of the same hath from time to time vsed yea doth also and to th' ende of the worlde wil vse the ministerie of men lawfullie called there-vnto by men A trueth most euident In the holy Scripture Mark 16. 15 Ephes 4. 11. 1. Cor. 12. 21 Matt. 28. 20 Iohn 14. 16. In the sound Confessions of the pureâ— Churches of this time Confes. Heluet. 1. art 15. Heluet. 2. ca 18. Bohem. c. 8. 9. 14. France art 25. 29. 30. 31 Fland. art 30. 31. Ausburgh art 7. Sax. art 11. VVittem art â—0 Sueaue art 13. 15. This proposition I had ouerpassed in silence had I not read in á certaine booke that in theis daies No Ministers haue the Pertaining to á Minister 〈…〉 ng Sending Auctoritie It wil hardlie be sound in al the world that anie Minister Lawfullâ—e called Is Shalbe 5 S. Paule in the beginning of his Epistle vnto the Galathians giueth vs to obserue the diuers sending-forth of men into the holie Ministerie whereof some are sent 1 By god For by God the Father Iesus Christ Iohn 20. 21. Iohn Baptiste Iohn 1. 6. God the Sonne in his state Mortal the 〈◊〉 Apostles Math 10. 5. 28. 19. Glorious immortal S. Paule Act. 9. v. 3. 15. VVere called and sent This calling is special extraordinarie And thei so called were Adorned with the gift of miracles as wer I. Christ his Apostles but not Iohn
can bee read in the worde of God nor yet were heard of in the primitiue Church lib. 4. dist 24. VVhere maie it bee found that th' office of a Deacon is to read the Gospel VVhere is the minister of the word Sacraments of the nevv Testament called priest in the popish sense VVhere is it appointed to the ministers of the nevv TestameÌ„t onlie to minister the SacrameÌ„ts or to minister mo than two baptisme and the L. Supper Or if there bee mo than two as there be not by what Scripture maie they not minister al of them but must onlie minister Sacraments that is certaine Sacraments By what one place haue priests auctoritie to offer sacrifice and that for the quicke dead also VVhere with-out extreme sacriledge can theie shew that our S. Christ was a Porter an Exorcist c. and not alwaies à King à Prophet and a Priest 8 Marriage is à state of life holie and honorable among al men Heb 1â— 4 â—o forbid the same sâ—uoureth of an eâ—â—onâ—ous spirite and is the doctrin of diuels 1. Tim. 4 1. c. Howbeit to saie that Marriage is à Sacrament instituted and that by christ as the papists doe we cannot be induced that for sundrie reasons of importaunce For Marriage oâ— the wedded state VVas neuer commanded to bee taken for à Sacrament As á Sacrament should Baptism the L Supper haue Hath none outwarde element Hath no prescribed forme Hath no promise of saluation or damnation Maie bee entered into or not at our discretioÌ„ but it is not at our chois to be pertakers or not to participate of the Sacraments iâ— wee maie come by them Marriage was ordained by God himselfe in paradise but the Sacraments of the nevv Tes. were instituted by christ in the time of the Gospel It vvas no Sacrament to the Fathers before and in the time of the Lavve and therefore no Sacrament vâ—to vs. Herevnto in effecte subscribe the Churches of god elsewhere Conf. Heluet. 2. c. 19. 29. Heluet. 1 art 20 37 Basil. art 5. Bohem c. 9 France art 24. 35. Flan. art 33. Ausburg art 2. 5. 6. Saxon. art 12. 18. VVittemb c. 21. 26. Sueau cap. 12. 15. As of vs opposing our selues against the manifolde aduersaâ—ies of this trueth whereof Some haue too highlie conceiued of the wedded state as The Papistes sometime when theie wil haue it to be a Sacrament Certaine Vigilantian Bishopps that woulde take none into the Cleargie except they would be Married first Some haue too baselie and wikedly thought of Marriage And therefore some doe holde that it is not meete That anie man or woman should marrie such were The Gnostikes The Marâ—ionites The Tatians The Montanists The Manichies The Hieracites Th'aposto likes That anie shoulde twice marrie the husbande or wise being dead as The Catharans Origen Tertulian That some should marrie at al. namelie Such are the papists Such as haue taken Orders Spiritual kinsfolks Kinsfolks with in manie degrees That man who is lawfullie diuorced from an adulteresse 9 The Papists furthermore take Annoiling of the sick which theie cal Eâ—treme vnction for à Sacrament VVhereof as theie vvrite The matter is onelie hallowed by a Bishop vvherevvith the sicke is annoiled vpon th' eies eares mouth nose hands and feete The forme is the vvordes which the priest speaketh when he doth anoinâ— the sicke in the foresaid places as By this holie oile God forgiue thee thy sinnes which thou hast committed by thine eies nose eares and mouth by thine hands and by thy feete All the teach thee Angels Archangels Patriarchâ— Prophets Apostles Euangelists Martyrs Confessors Virgins VVidovves and Infants The Minister Is the Priest as some Papists do think vvho is To heare Confession To giue Absolution To minister the Sacrament of Th' altar To annoile If anie Christian as Papists in chiefest place do permit Th' effect is to purge and put-awaie Venial sinnes committed by mispending of our senses Sinnes forgotteâ— In this Antichristian doctrine manie errors do concur For to omit in silence how nothing which the Papists deliuer concerning extreme vnction can bee found in the hohe Scriptures as neither the matter nor the maner nor the Minister nor anie institution at al from Christ nor anie commaundement that either al which are sicke or in al ages to the worlds end some sicke persons should be annoiled In respect of the matter the Papists make of à grosse element à spiritual ointment whereas there is none ointment spiritual but the holie Ghost In respect of the forme The onelie propitiator and Mediator betweene God and man Christ Iesus is blasphâ—med and the merit and power of his death ascribed to greasie oile Christ is not acknoledged for the onelie Sauiour of mankind and physition of our soules but other physitions be receiued besides him In respect of the Minister It appeareth that man hath power to forgiue sinnes which belongeth vnto God alone Other men yea women besides the ordinarie Ministers of the vvord maie be ministers of the Sacraments In respect of th' effect we maie gather that Al sinnes be not mortal Christ hath not cleansed such as be his from al their sinnes by his precious blood 10 In the worde of God the right vse of the SacrameÌ„ts and th' ends of their institution are euidentlie set downe For concerning Baptisme Christ he saith Teach al nations baptizing them c. Mat. 28 29. He that shal beleeue and be baptized shal be saued Maâ— 16 16. The Lord his Supper saith Our Sauiour Maâ— 26 v. 26 27. Of the bread Take eate c. Of the cup Drinke yee al of it S. Paul 1. Cor. 10 16. The cup of blessing which we blesse is it not the coÌ„munion of the blood of Christ The bread vvhich vvee breake is it not the coÌ„munion of the bodie of Christ This truth doe the Churches reformed by publike CoÌ„fession subscribe vnto Confes. Hel. 2. c. 20. 21. Helue 1. art 22. Bohem. câ—â— 12. 13. France ar 35. 38 Flan. art 34. 35. Ausb art 2. 9. Sax. art 13. 14. 15 VVitt. c. 10. 19. Sueau cap. 13. 18. Therfore greatlie do theie sinne VVho wil not vse the Sacraments at al but contemne them as The Libertines Th'euchites The Schuenkfildians VVho abuse the Sacrament Of Baptisme as they do VVhich thinke that No children as Th'anabaptists No married folks as the Marcionits None that are sicke as Chrys. VVhich hold that things without life euen Dead bels as the Papists Dead bodies of meÌ„ as the Calaphrygians Are to be baptized The liuing are to be baptized for the dead as the Marcionites Of the Lords Supper par tlie By thrusting it into the mouthes of dead men as did some condemned long ago by à Councel at Carthage Such are the Papists By strawing the Sacrament vpon graues and tombes By vsing it magicallie as a salue against bodilie sicknesse adueâ—sitie c. By carieng it about pompouslie supersticiouslie to be adored of the beholders like an Idol