Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ancient_a	church_n	faith_n	1,854	5	5.2308	4	false

Text snippets containing the quad

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

haue a Quaternitie of persons not a Trinitie to be worshipped so did Anastasius the Emperour command the Apollinarians did hold Some doe graunt and acknowledge the names of three in the God-head but denie their persons such were the Noëtians Praxeneans and Hermogenians This did say how the same God was called by diuers names in the holy Scripture and therefore that the Father became flesh and suffered because one and the same God is called the Father the Sonne and the holy Ghost For which cause they were tearmed Patripassians In this number was Sernetus Againe some doe grant the names and persons of three and yet depriue not onely the Sonne and holy Ghost of their diuinitie but the whole Trinitie also of their properties For they say there be three in heauen viz. the Father the Word and holy Ghost howbeit say they the Father onely is very God the word is the breath of the Father and the holy Ghost is the spirit created by God of nothing through the word spoiling so both the Sonne and holy Ghost of their deitie and the whole Trinitie of their properties Such were the Arrian and Macedonian heretikes hence by-named Pneumatomachons because they waged battel with the holy Ghost And some doe bring in other names of deitie besides of the Father Sonne and holy Ghost as did the Priscilianists 2. Article Of the word of God which was made very man The Sonne which is 1 the word of the Father begotten from euer-lasting of the Father the verie and eternall God of one substance with the Father 2 tooke mans nature in the wombe of the blessed virgine of her substance so that 3 two whole and perfect natures that is to say the God-head and man-hood were ioyned in one person neuer to be diuided where-of is one Christ very God and verie man ● who suffered was crucified dead and buried to reconcile his Father to vs and to be a Sacrifice not onely for originall guilt but also for all actuall sinnes of men The propositions 1. Christ is very God 2. Christ is very man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of mankinde 1. Proposition Christ is very God The proofe from Gods word IN the beginning was the Word and the Word was with God and that Word was God This is written of Christ. Therefore Christ is God Christ was begotten of the Father from euerlasting Therefore verie God This is life eternall that they knowe thee to be verie God and whome thou hast sent Iesus Christ They shal call his name Emanuel which is by interpretation God with vs Christ he is the brightnes of the glorie and the engraued image of the Father his person and beareth vp all things by his mightie hand Therefore verie God And this both hath bin of the auncient Christians and is the Faith of the reformed Churches The Errors and adversaries vnto this truth Miserably therefore doe they erre which either denie or impugne the deitie of our Sauiour as did certaine old heretikes viz. The Arrians whereof some were called the Douleians because in scorne they tearmed the onely begotten of God the Fathers seruant The Cerinthians The Ebionites among whome some said that Christ Iesus was a meere man others acknowledged him to be God but not from euerlasting The Eunomians The Samosatenians who thought that Christ was not the Sonne of God before his incarnation The Nestorians whose opinion was that Christ became God by merit but was not God by nature The Macedonians which vtterly denied the Sonne to be of one substance with the Father The Agnoites who held that the diuine nature of Christ was ignorant of some things Againe some late heretikes euen to the death neuer would acknowledge Christ Iesus to be the true and verie God as namely Certaine Catabaptists Blandrat Matthew Hamant burnt at Norwitch an 1579. one of whose heresies was that Christ was a meere and sinnefull man Francis Ket burnt also at Norwitch an 1588. who most obstinatelie maintained that Christ was not God til after his resurrection Dauid George sometime of Basil who affirmed himselfe to be greater for power then euer Christ was In oppugning the deitie of our Sauiour with these heretikes ioyne the Iewes and Turkes which say that Christ was a good man such as Moses and Mahomet were but not God Hence Amurath the great Turke in his letters vnto the Emp. Rodolph the second an 1593. tearmed our Sauiour in derision The crucified God vnto whome may be added the Familie of Loue 2. Proposition Christ is very man The proofe from Gods word HOlding the humanitie of Christ wee ioyne with the blessed Prophets and Euangelists who either prophecied of his future incarnation and conception in the wombe of a virgine or plainely auouched and writ both that the virgine Marie was his mother and that as verie man he grewe and increased in strength endured hunger and thirst wept and slept and suffered death Hence the auncient Fathers and Christians I beleeue in God the Father almightie c. and in Iesus Christ c. which was conceiued by the holy Ghost borne of the virgine Mary suffered vnder Pontius Pilate was crucified dead and buried The right faith is that we beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man God of the substance of the Father begotten before the world and man of the substance of his mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the Father touching his manhood I beleeue in one God the Father almightie c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heauen and was incarnate by the holy Ghost of the virgine Marie and was made man c The verie same testifie Gods people in Heluetia Basil Bohemia the Lowe countries France Ausburgh Wittemberg Suevia with many moe besides The Errors and adversaries vnto this truth Therefore most wicked were the opinions of those men which held viz. that 1. Christ really and indeed had neither bodie nor soule but was man in appearance onely as the Manichies the Eutychians the Marcionites and the Saturnians 2. Christ had a bodie without a soule as thought the Eunomians the Arrians the Apollinarians with the Theopaschites 3. Christ tooke not flesh of the virgine Marie so did the Valentinians thinke and so thinke the Anabaptists and the Familie of Loue who make an allegorie of the Incarnation of Christ 4. Christ tooke flesh onely of the virgine but no soule as the Arrians 5. Christ tooke flesh not

inestimable benefits which wee haue and shall receiue from your selfe and your late Predecessors D. Whitgift Grindall Parker Cranmer of famous and honourable remēbrance Bishops of our Church Archbishops of the See of Canterbury for this vniforme doctrine by some of your Lordships drawen and penned by all of you allowed defended as agreeable to the Faith of the very Apostles of Christ and of the auncient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point vnto Gods holy and written word commended vnto vs both by your authoritie and Subscriptions Now the all mercifull God and heauenly Father which so inspired them and your Lordship with wisedome from aboue and inabled you all to discerne truth from falsehood sound religion from Atheisme idolatry and errors vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace to his owne glorie the Churches benefit and your owne euerlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and diuelish practises of his and our enemies continued the light of his truth among vs giue vs all grace with one heart and consent not onely to embrace the same but also to walke and carrie our selues as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Sauiour Christ his sake At Horninger neere S. Ed. Bury in Suff. the 11. of March ●n 1607. Your Graces poore Chaplaine alwaies at commaund Thomas Rogers Constitutions and Canons ecclesiasticall an 1604. WHosoeuer shall heereafter affirme that the Church of England by Lawe established vnder the Kings Maiestie is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him bee excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike reuocation of this his wicked error Can. 3. Whosoeuer shall heereafter affirme that any of the 39. Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Cleargie in the Conuocation holden at London in the yeare of our Lord God 1562. for the auoyding of diuersities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe vnto let him be excommunicated ipso facto not restored but only by the Archbishop after his repentance and publike reuocation of such his wicked errors Can. 5. Whosoeuer shall heereafter seperate themselues from the Communion of Saints as it is approoued by the Apostles rules in the Church of England and combine themselues in a newe Brotherhood accounting the Christians who are conformable to the Doctrine Gouernment Rites and Ceremonies of the Church of England to be prophane and vnmeete for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance publike reuocation of such their wicked errors Can. 9. The Titles of the 39. Articles with the Pages where to find euerie of them in this booke Art 1. OF faith in the holy Trinitie Page 1. Art 2. Of the Word of God which was made verie man Page 7. Art 3. Of the going downe of Christ into Hell Page 15. Art 4. Of the Resurrection of Christ. Page 17. Art 5. Of the holy Ghost Page 21. Art 6. Of the sufficiencie of the Scripture for saluation Page 26. Art 7. Of the old Testament Page 33. Art 8. Of the three Creedes Page 39. Art 9. Of Originall or birth sinne Page 41. Art 10. Of Free will Page 47. Art 11. Of the Iustification of man Page 50. Art 12. Of good workes Page 56. Art 13. Of workes before Iustification Page 56. Art 14. Of workes of Supererogation Page 59. Art 15. Of Christ alone without sinne Page 62. Art 16. Of sinne after Baptisme Page 65. Art 17. Of predestination and Election Page 69. Art 18. Of obtaining saluation onely by the Name of Christ. Page 82. Art 19. Of the Church Page 86. Art 20. Of the authoritie of the Church Page 98. Art 21. Of the authoritie of generall Councells Page 112. Art 22. Of Purgatorie Page 118. Art 23. Of Ministring in the Congregation Page 131. Art 24. Of speaking in the Congregation in such a tongue as the people vnderstand not Page 141. Art 25. Of the Sacraments Page 142. Art 26. Of the vnworthines of the Ministers which hinder not the effect of the Sacraments Page 160. Art 27. Of Baptisme Page 165. Art 28. Of the Lords Supper Page 170. Art 29. Of the wicked which doe not eate the body and blood of Christ in the vse of the Lords Supper Page 178. Art 30. Of both kindes Page 179. Art 31. Of the oblation of Christ finished vpon the Crosse. Page 181. Art 32. Of the marriage of Priests Page 185. Art 33. Of Excommunicate persons how they are to be auoided Page 189. Art 34. Of the Traditions of the Church Page 193. Art 35. Of Homilies Page 192. Art 36. Of Consecration of Bishops and Ministers Page 196. Art 37. Of the ciuill magistrate Page 201. Art 38. Of Christian mens goods which are not common Page 215 Art 39. Of a Christian mans Oath Page 217. FINIS ¶ THE CATHOLIKE Doctrine beleeued and professed in the Church of England 1. Article Of faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without bodie parts or passions of infinite power wisdome and goodnes 2 the maker and preseruer of all things both visible and inuisible 3 And in vnitie of this Godhead there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The propositions 1. There is but one God who is liuing true euerlasting c. 2. God is the maker and preseruer of all things 3. In the vnitie of the Godhead there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts or passions of infinite power wisedome and goodnes The proofe from the word of God THat there is but one God who is c. is a truth which may be gathered from the al-holy and sacred Scripture is agreeable to the doctrine of the reformed Churches For both Gods word giueth vs to knowe that God is one and no moe liuing and true God euerlasting without bodie parts or passions of infinite power wisedome and goodnes and Gods people in their publike confessions from Ausburgh He●uetia Bohemia France Flanders and Wittemberge testifie the same Errors and adversaries vnto this truth Then impious execrable are the opinions of Dragoras Theodorus who fasly denied there was any God Of Protagoras and the Machiuilian Athiests which are doubtfull whether there be a God Of such as fained vnto themselues diuers and sundrie gods as did

of the virgine onely but by the seede of man too so said Ebion and Carpocrates 6. The flesh of Christ was spirituall and his soule carnal so dreamed the Valentinians 7. The carnal bodie of Christ was consubstantial with the Father as published the Apollinarians 8. The humane nature of Christ before his passion was deuoide of humane affections so thought the Seuerites 3. Proposition Christ is God and man and that in one person The proofe from Gods word THat the Diuine and humane natures of Christ are vnited in one person it accordeth with the holy Scripture For The worde was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn And Matthew Iesus when he was baptized c. loe a voice came from heauen saying This is my beloued Sonne in whome I am well pleased He that descended is euen the same that ascended farre aboue all heauens that he might fill all things saith S. Paul Againe Christ Iesus being in the forme of God thought it no robberie to be equall with God he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man c. wherefore God hath also highly exalted him c. that euery tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father And the same Apostle There is one God and one mediator betweene God and man euen the man Christ Iesus who gaue himselfe a ransome for all men Vpon these and the like grounds I beleeue in God the Father almightie c. and in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgine Mary The right faith is that wee beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man c. who although he be God and man yet he is not two but one Christ. One not by the conuersion of the Godhead into flesh but by taking of the manhood vnto God One altogether not by confusion of substance but by vnitie of person I beleeue in one Lord Iesus Christ the onely begotten sonne of God begotten of the Father before all worldes God of God light of light very God of very God begotten not made beeing of one substance with the Father by whome all things were made Who for vs men c. came downe from heauen and was incarnate c. He suffered and was buried c. and he shall come againe c say the ancient and first Christians The very same is the beleefe and confession of all the reforformed Churches at this present and alwaies hath bin Errors and adversaries vnto this truth Detestable therefore is the error Of the Acephalians who denied the properties of the two natures in Christ Of the Seuerites of Eutiches and Dioscorus who affirmed the diuinitie and humanitie of Christ to be of one and the same nature Of the Monothelites who denied that two wils viz. a diuine and humane were in Christ Of Theodorus Mesechius who said that the word was one thing and Christ another Of Nestorius who denied the two natures of Christ to be otherwise vnited than one freind is ioyned to another which onely is in good will and affection Of Seruetus who said of Christ that he was the patterne of all things and but a figure of the Sonne of God and that the body of Christ was compact of three vncreated elements and so confounded and ouerthrewe both natures 4. Proposition Christ is the Sauiour of mankinde The proofe from Gods word Christ to be the Sauiour of mankinde we finde it perspicuously in the holy Scripture which teacheth vs that Christ was crucified dead and buried and that to reconcile his Father vnto vs and to be a Sacrifice for all sinnes of men Hence I beleeue the forgiuenes of sinne He suffered for our saluation For vs men and for our saluation he came downe from heauen say our forefathers in their confessions as doe also our brethren through-out Christendome Errors and aduersaries vnto this truth Wicked then are all opinions and assertions contrarying crossing this truth as That the Father in his deitie not the Sonne in his humanity did suffer which error the Patripassians did hold That Christ aswell in his diuinitie as in his humanitie suffered for mankind an error of Apollinaris of old and of Islebius and Andreas Musculus of late yeares That the whole and holy Trinitie was crucified as said Petrus Antiochenus That Christ really and indeed hung not on the crosse for his passion was in showe onely said the Cerdonites the Euticheans and the Manicheans and another man said the Theopaschits and Basilides yea the very Deuils and not Christ said the Manichies suffered and hung on the crosse That the whole passion of Christ is to be vnderstood allegorically and not according to the letter as the Familie of Loue doe thinke That Christ on the Crosse hath suffered 1 for the redemption of mankinde and shall suffer againe for the saluation of the Deuills such heretikes there haue bin 2 as Iesus but shal againe suffer as Iesus Christ which was one of Francis Ket his heresies for which he was burned 3 for men but one mother Iane is the Sauiour of women a most execrable assertion of Postellus the Iesuite The fantasies of the Iacobites and Turkes The popish doctrine touching the Masse praiers vnto Saintes Pardons and Purgatorie which make the passion of Christ either of none effect or to put away but originall sinne onely That albeit our Sauiour hath suffered for all men in generall yet both each man must suffer for himselfe in particular and the workes of one man may satisfie the iustice of God for another which are popish errors That Christ died not for the sinns of all men and that some sinnes are so filthie and enormous as Christ his blood vpon true repentance of the delinquents part cannot wash them away which was Kains Fr. Spiras and other desperate persons error That whatsoeuer is written touching Christ his sufferings must in vs and with vs be fulfilled the false doctrine of H.N. 3. Article Of the going downe of Christ into Hell As Christ died for vs and was buried so also it is to be beleeued that he went downe into Hell The Proposition Christ went downe into Hell The proofe from Gods word SVndrie be the texts of Scripture for Christ his descension into Hell Mine heart was glad saith Dauid a figure of Christ my glorie reioyced my flesh also shall rest in hope For why Thou shalt not leaue my soule in hell O Lord my

Iniunctions precepts and Traditions as doe the Papists For of their doctrine say the Rhemists whatsoeuer the lawfull Apostles Pastors or Preists of Gods church preach in the vnitie of the same Church meaning the newe church of Rome is to be taken for Gods owne word To the same purpose but more blasphemously Stapletō As the Iewes were to beleeue Christ so are wee simply in euery thing to beleeue the church of Rome whether it teacheth truth or errors Whatsoeuer by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospell saith Abbat Trithemius of Popish precepts and our English Rhemists He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth ecclesiasticall traditions deserueth to be throwne out of the church among the Heathen as well as he which refuseth the Gospell saith Didacus Stella and the counsell of Trent with like affection of godlines and reuerence embrace wee and worship the bookes of the old and new Testament and ecclesiasticall Traditions saith the Counsell The like opinion haue the Moscovites of Traditions To them finally are we adversarie which aboue the Scriptures doe preferre their owne 1 inuentions as did the Philosophers whereof one said of Moses That good man maketh a trimme discourse but prooueth nothing and the Graecians to whome the Gospell is foolishnes 2 and imaginations as did the Manichies David George and doe the Turkes and Familie of Loue 3 or Traditions as doe the Papists who more cruelly doe punish the violators of their owne Traditions and ordinances then they doe the breakers of Gods commandements 4 or Statutes Edicts Iudgements Proclamations c. proceeding from the braine of man as Mac●hiauell doth and his schollers 2. Proposition All the bookes in the volume of the Bible are not Canonicall but some are That some bookes and namely those aboue mentioned are Canonicall it hath bin graunted by the best learned and most godly of long time And as all reformed churches in the world are of the same iudgement with vs so in their publike Confessions some haue so accounted and iudged of them as we doe Adversaries to this truth Therefore to speake first of the canonicall bookes of the old Testament much haue they offended which either reiected all or allowed but some of the bookes of the old testament of the former sort were the Seuerians Basilides Carpocrates and the Manichies are the Catabaptistes of the latter were sundrie whereof Some receiued no moe but onely the fiue bookes of Moses as the Sadduceis Some of all the bookes in the old testament reiect the workes of Moses and namely his foure last bookes as the Moscovites Some embraced the Law onely and the Prophets as the Samarites Some esteemed neither the Law nor the Prophets as the Appelleans Some had in contempt the booke of the Canticles as Sebastian Castello And some the booke of Iob as the Anabaptists 3. Proposition The third and fourth bookes of Esdras the booke of Tobias c. be Apocrypha That diuers and namely these bookes mentioned are Apocrypha we are neither the first that said nor they alone which affirme the same For so iudge of them did the auncient councel at Laodicea and doe the Churches reformed and name-in France and Belgia c. Aduersaries vnto this truth So that they are to be held and taken heede of as Seducers which vpon the Church would thrust either other mens workes and deuises not comprised in the Bible as would Some the new Prophets Barrobas and Barrolf of Basilides the heretike Some the manifestations of Marcion the heretike Some the mysteries of Manichie the heritike Others Esaias Ascensorium of Hierax the heretike Others the Gospel after the Egyptians after S. Andrew S. Iames the lesser S. Peter S. Bartholomew the 12. Apostles Barnabas Nicodemus Thaddeus The Canons of the Apostles others Others the Acts of S. Abdie S. Andreas S. Paul Peter Philip Thomas Others the Reuelation of S. Paul Peter Steven Thomas Others the bookes of the Anabaptists of H.N. with Popish Legendes and the like Or the bookes Apocrypha within the volume of the Bible as the Papists who therefore anathematize and curse so many as take them not for Canonicall 4. Proposition Of the newe Testament all bookes are Canonicall Although some of the auncient Fathers and Doctors accepted not all the bookes contained within the volume of the newe Testament for Canonicall yet in the end they were wholly taken and receiued by the common consent of the Church of Christ in this world for the very word of God as they are at this day almost in all places where the Gospel is preached and professed Howbeit we iudge them Canonicall not so much because learned and godly men in the Church so haue and doe receiue and allowe of them as for that the holy Spirit in our hearts doth testifie that they are from God They carrie a sacred and diuine authoritie with them and they doe also agree in all pointes with the other bookes of God in the old Testament Errors adversaries vnto this truth Therefore in admitting all and euery of these bookes acknowledging them to be Canonicall we demonstrate our selues to be against Such as reiected all the newe Testament as did the Iewes our Matthew Hamant Such as allowed part but not the whole new Testament and these were of diuers sorts whereof Some allowed of the Euangelists onely Matthew as the Cerdonites and Ebionites others onely Luk as the Marcionites others onely Iohn as the Valentinians Some accepted onely the Acts of the Apostles as the Tatians others of all other bookes reiected the said Actes as the Manichies and the Seuerites Some of S. Pauls epistles tooke the epistles vnto Timothie and Titus onely to be Canonical as Marcion the heretike Some as Apocryphal refused the epistle vnto Philemon others the epistle vnto the Hebrewes the epistle of S. Iames as Althemerus others the first and second epistles of Iohn with the epistle of Iude as Wigandus others the epistle vnto the Hebrewes of Iames the two last of Iohn and of Iude as Cardinall Caietane Some reiected the booke of S. Iohns reuelations or the Apocalypse as Heshusius we are also against them which allowed neither the whole newe Testament nor those bookes wholly which they embraced as the Marcionites who defaced all those places in the Gospell after Luke and in the epistles which concernd either the diuinitie or humanitie of our Sauiour Christ And lastly are wee against them which receiue the whole new Testament but deface and put out such textes as mislike them as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ alleadging how it was added purposely by the Iewes in

the pure preaching of Gods word and the administration of the Sacraments among Protestants to be the markes of Christ his visible Church and affirme the tokens hereof to be antiquitie Vnitie Vniuersality Succession c. as doth Stapleton Bristow Bozius Hill and Alabaster 2. Of the Brownists who make discipline and that too of their owne deuising such an essentiall argument of the visible Church as they thinke where that is not the magistrates there be Tyrants the ministers false prophets No Church of God is Antichristianitie doth raigne 3. Of the same Brownists and Barrowists who neither allow frequenting of sermons and ministring of the Sacraments nor haue any Sacraments administred among themselus 4. Of the Familie of Loue which haue in vtter contempt and derision both the Preachers and the Sacraments scornefully tearming the Preachers Scripture learned men Ceremoniall and Letre Doctors and the water at Baptisme Elementish water Neither doe wee approoue them who for these visible and externall put downe inuisible and spirituall tokens of the visible Church as Faith in Christ Iesus and Loue towards the Saintes which thing I. K. doth 6. Proposition The visible Church may and from time to time hath erred both in doctrine and conuersation The proofe from Gods word Had not this bin most true it had neuer bin auouched both by our Sauiour Christ and S. Paul Our Sauiour saith vnto his disciples concerning doctrine Take heede c. Beleeue it not Beware of the leauen of the Pharisies and of the leauen of Herod euen of the doctrine of the Pharisies and Sadduces Many shall be deceiued yea the very elect if it were possible Shall he finde faith on earth And concerning conuersation and manners hee prophecied that iniquitie shall be encreased and the loue of many shall be cold S. Paul writeth touching doctrine that Wee knowe in part Antichrist sitteth in the temple of God c. whose comming is by the working of Satan with all power and signes lying wonders and in all deceiueablenes among them that perish beuause they receiued not the loue of the truth that they might be saued and therefore God shall send them strong delusion that they should beleeue lies Beware of dogs beware of euill workes beware of concision And touching conuersation Restore c. least thou also be tempted I doe not the good thing which I would but the euill which I would not that doe I If I doe that I would not it is no more I that doe it but the sinne that dwelleth in mee There is a fight euen in the best men and members of Besides that Churches visible and glorious haue erred it appeareth euidently by the superstitiō heresies yea and Atheisme nowe raigning at Hierusalem Alexandria and Antioch This with vs the Churches in their confessions do acknowledge Errors adversaries vnto this truth The premises will not be graunted for true neither by the Papists which maintaine that in faith doctrine the church meaning thereby the visible Church whose Rector is the Pope of Rome neuer erreth neuer hath erred and neuer can erre Nor yet by these which say the Church cannot erre for manners such were the Donatists and are the Anabaptists with the Familie of Loue 7. Proposition The church of Rome most shamefully hath erred in life ceremonies and matters of faith The proofe Iustly is the church of Rome condemned of vs and all churches reformed because shee hath erred and still very badly euery way doth offend 1. In life For. At Rome the harlot hath a better life Then shee that is a Romanes wife O Roma à Roma quantum mutata vetusta es Nunc caput es scelerum quae caput orbis eras If yee spell Roma backeward saith I. Bale yee shall finde it to be Amor Loue in this prodigious kind For it is a preposterous Amor Loue out of kinde Hence the Pasquil poets Roma quid est Quod te docuit praeposterus ordo Quid docuit Iungas versa elementa scies Roma Amor est Amor est qualis Praeposterus Vnde hoc Roma mares Noli dicere plura scio Againe Roma vale vidi satis est vidisse Reuertar Cùm Leno aut meretrix Scurra cynadus ero 2. In ceremonies which are for number infinite Gerson writeth how diuers men haue runne into desperation others haue killed themselues finding that they were not able to keepe and performe the ceremonies of the Romish church For vse a so they are vaine and impious as their leading vp and downe of an Asse on Palme Sunday their battering of hel ther buriall of the Crosse c. yea and damnable because Romish ceremonies are held both necessarily to be obserued as well as the lawes of God and also to merit heauen For sinnes veniall say the Rhemists be taken away by sacred ceremonies 3. In doctrine For proofe hereof see the popish errors in euery article almost if not proposition of this booke Againe looke wee vnto the heads of the Antichristian synagogue and wee shall finde that of them Some haue bin Coniurers Sorcerers and Inchanters as were Pope Martin 2. Siluester the 2. and third Benedict 8. Iohn 19.20.21 Sergius 4. Gregorie 6. and 7. and such were all the Popes euen 18. for number from Siluester the second vntill Gregorie the seuenth Some Heretikes For Siricius Calixtus Leo 9 and Paschalis condemned the marriage of Preists Liberius was an Arrian Marcellinus an Idolater Honorius a Monothelite Iohn the 22 held many errors whereof W. Occam wrote a booke one wherof was that the soules of the wicked should not be punished till the day of iudgement Pope Iohn the 23. denied the soules immortalitie And some worldly prophane and deuilish Atheists For Sixtus 4. builded a Male stewes Paul 3. receiued a monethly pension for 45000. whoores at Rome Leo the 10. made a Fable of the Gospell of Christ Hence it proceeded that Rome hath bin called Babylon both by S. Augustine and Hierome and by Pope Pius S. was said Magis gentilizare quam Christianizare rather to gentilize or to be a citie of Heathens rather then of Christians S. Bernard said how the Romanes in his time were hatefull vnto heauen and earth yea and hurtfull vnto both wicked against God rash against holy things and seditious among themselues Genebrard himselfe an Antichristian Romanist writeth that 50. Popes successiuely within the space of 150. yeares departed from the virtue of their Elders and shewed themselues Ab●urers of Christianitie and Apostataes rather then catholike Bishops The Pope was proclaimed Antichrist at Rhemes by the Councell there vnder Hugh Capet Errors Adversaries to this truth What the Papists are then it appeareth whose doctrine as hath bin shewen is

mysticall and propheticall as Brocardus Morelius and others Some are of minde that the Gospell or Euangelicall word cannot be committed to letters and wrighting saith Lindanus Some doe thinke as afore also hath bin shewen how that is the olde and onely true sense of the Scriptures which is made and giuen by the Church and Pope of Rome Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therwithal doth vary wherby that which in the Apostles time was a truth in these daies shall be a falsehood In which error was Cardinall Cusanus 6. Proposition The Church is the witnesse and keeper of Gods written word The proofe from Gods word Though the Church hath authority 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 saide to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offenses contrarie to the Doctrine which you haue learned and auoid them Here him To him giue all the Prophets witnesse Search the Scriptures whosoeuer trangresseth and abideth not in the the doctrine of Christ hath not God yee are c. built vpon the foundation of the Apostles and Prophets And of the holy Scriptures Thy word is the the truth They haue Moses and the Prophets let them heare them saith our S. Christ. Wee haue also a sure word of the Prophets saith Saint Peter And S. Paul The whole Scripture is profitable to teach c. If any man teach otherwise and consenteth not to the wholsome wordes of our L. Iesus Christ he is puft vp and knoweth nothing c And so with vs doe other Churches conceiue both of the Scriptures and Church yet all of vs do grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath bin the doctrine of God his people from time to time and as a trustie Recorder is to keepe make knowne what the word of God which it hath receiued is which truly hath bin perfomed afore the word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iewes in Christ his life time in the primitiue Church From the Apostles time by the godly Christians thoroughout the world Errors adversaries vnto this truth Be it farre therefore from vs to thinke which the Papists do not stick to write and say namely that The Church is to iudge the Scriptures and not the Scriptures the Church 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 The Scripture because in their opinion it is vnperfect cannot obscure may not ambiguous ought not be the iudge So Lindan Latomus Petrus a Soto Pighius Coster c. He is an heretike that cleaueth to the Scriptures So said Iacobus Hocstratus Againe 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 Ethickes of Aristostle as the commandements of god the Odes of Pindar as the Psalmes of Dauid the workes and bookes of men as the writings of God which the Councell of Trent doth or before and aboue the scripture prefer vnwritten Traditions Hence Petrus a Soto Tradition saith hee is both more auncient and more effectuall the● the holy Scripture and Lindan The scriptures would be of no validitie neither had continued till this day but for traditions 7. Proposition The Church may not enforce any thing to be beleeued as necessary vnto saluation that is either contrarie or besides the word of God The proofe from the word of God Yee shall put nothing vnto the word which I command you neither shall yee take ought there from Put nothing vnto his words least hee reprooue thee and thou be found a liar Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thing thereto If any man shall adde vnto these things God shall ad vnto him the plauges that are written in this booke And if any man shal diminish of the words of the booke of this prophecy god shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke And so witnesse with vs the Churches reformed Whatsoeuer also is grounded vpon Gods written word though not by our common and vulgar tearmes to be redde therein wee doe reuerendly embrace which maketh vs for doctrine to embrace the Consubstantiality of our Sauiour with the Father and the holy Ghost which the Arrians would not a Trinitie of persons in the Godhead which the Sabellians would neuer doe the iustification by faith Onely which the Papists will not the baptisme of Infants and young children which the Anabaptists dare not and for discipline not to refuse of Church officers the names Archbishops Patriarches Primates Metropolitanes Suffragans Parsons Vicars c. of ecclesiasticall censures the tearmes Suspension Excommunication of Ceremonies none at all which tend either vnto order comelines or edification But from the heart wee abhor in matters both of doctrine and disciple whatsoeuer either agreeth not with the canon of the Scripture or is not grounded thereupon The Errors and adversaries vnto this truth Hence detest wee both all the old heretikes and their fancies with the newe prophets of Basilides the Manifestation of Marciō the mysteries of the Manichies the Iobolia of the Sathiās the Symbonia of the Archōtikes the Cabala of the Iewes the Alcaron of the Turkes and also all newe heretikes and Schismatikes with all their cursed opinions as first the Anabaptists and namely the Libertines the Dauigeorgians and Familie of Loue and all the codeified Elders thereof as Henry Nicholas Eliad Fidelitas Christopher Vitell Theophilus the Exile and the rest Next the Papists whereof Some haue commanded that all the Popes decrees should be taken as confirmed by the mouth of God himselfe so did Pope Agatho the first Some write as Busgradus that if the Pope beleeue there is no life to come as some Popes haue done wee must beleeue it as an article of our faith Some say if the Pope carrie innumerable soules with him vnto hell yet he may not be iudged so did Pope Boniface the 8. Some as Bellarmine conclude that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the vniuersall regiment of the Church Others as the Iesuites perswade their Catholikes

wherby the doctrine in this land allowed publiquely graced imbraced of all sorts at his entrance into the Realme hath been not only acknowledged to bee agreeable to Gods word sincere and the very same which both his Highnes and the whole Church and kingdome of Scotland yea and the primitiue Church professed but also by his authoritie regall and paramont as one of the maine pillers supporting his Estate ratified to continue and all hope either of allowing or tolerating in this kingdome of any other doctrine religion or faction whatsoeuer opposite or any way thwarting the Faith and confession of the Church of England in most plaine pithy and peremptorie words and speeches cut off The yeare 62. was not more famous for the Vniformitie of doctrine in religion then concluded then the yeare 604. is memorable and will be for seconding the same neither gotte the Clergie in those daies more credit in composing the Articles of our Vnitie in Faith then did the last Conuocation whereat your Grace then Bishop of London was present and President in ratifying the Acts and Articles of their Antecessors neither was Q. Elizabeth more honoured in establishing them at the first then is our K. Iames renowned and more and more will be for approouing vnder the great Seale of England the late and last Constitutions and Canons ecclesiasticall 27. Whereby no person shall hereafter be receiued into the ministery nor neither by Institution or Collation admitted to any ecclesiasticall liuing nor suffered to preach to catechize or to be Lecturer or Reader of Diuinitie in either Vniuersitie or in any Cathedrall or Collegiat Church Cittie or Market towne Parish Church Chappell or in any other place in this realme except c. and except hee shall first Subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licensed to preach Read Lecture or Catechize comming to reside in any Diocesse shall be permitted there to preach read lecture catechize or minister the Sacraments or to execute any other ecclesiasticall function by what authoritie soeuer he be thereunto admitted vnlesse he first consent and Subscribe to the three Articles Neither shall any man teach either in publike schole or in priuate house except he shall first subscribe to the first and third Articles simply c. Neither shall any man be admitted a Chancellar Commissarie or officiall to exercise any ecclesiasticall iurisdiction except c. and shal Subscribe to the Articles of Religion agreed vpon in the Conuocation in the yeare 1562 c. And likewise all Chancellours Commissaries Registers and all other that doe nowe possesse or execute any places of ecclesiasticall iurisdiction or seruice shall before Christmas next in the presence of the Archbishop or Bishop or in open Court vnder whome or where they execute their offices take the same Oathes and Subscribe as before is said or vpon refusall so to doe shall be suspended from the execution of their Offices vntill they shall take the said Oathes and Subscribe as afore said 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeede as exceeding necessary both for the retaine of peace in the Church and preuenting of newe doctrine curious speculations and offenses which otherwise daily would spring vp and intolerably encrease calleth for Subscription in testimonie of mens cordiall consent vnto the receiued doctrine of our Church but exacteth not their Oathes as some doe much lesse Oathes Vowes and Subscription too but onely in a particular respect and that of a very fewe in publike office as our neighbours haue done Againe hee requireth Subscription but not of ciuill magistrates not of the Commons as else-where some doe not of euery man yea of womē aswel as of men as did the persecuted Church at Frankeford in Q. Maries daies not of Noble Gentlemen and Courtiers as in Scotland was exacted in our Kings minoritie but onely of ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such and so doe the reformed Churches in France and Germanie at this very day Last of all his Maiestie calleth for Subscription vnto Articles of religion but they are not either Articles of his owne lately deuised or the old newely turkened but the verie Articles agreed vpon by the Archbishopes and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeare of our Lord God 1562 and vnto none other euen the same Articles for number thirtie nine no moe no fewer and for words sillables and letters the verie same vnaugmented vndiminished vnaltered 29. And beeing the same the whole world is to knowe that the Church of England is not in religion changed or variable like the Moone nor affecteth noueltie or newe lessons but holdeth stedfastly and conscionably that truth which by the Martyrs and other Ministers in this last age of the world hath bin restored vnto this kingdome and is grounded vpon Gods written word the onely foundation of our Faith And being the same all men againe may see that we are stil at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of cheifest importance fundamentall points of religion though our adversaries the Papists would faine beate the contrarie into the common peoples heads And being the same there is nowe as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie established which at the King his first arriuall among vs was so much desired by the Brethren And finally being the same let vs not doubt but perswade our selues that we shall find the Antichristian Church of Rome too the same which for the same doctrine and for none other cause prosecuteth all Christian churches but ours of England especially with sworde fire and powder in most hostile yea and hellish manner the effect of whose hatred against vs as we haue often seene so especially had wee felt the same the next yeare after our Kings ratification of these Articles had not our euer mercifull God most miraculouslie detected both the Treason and Traitors For which his fauours his holy Name be glorified of vs and our posteritie throughout all generations 30. So our Church is the same But be the Brethren the faithfull and godly Brethren too the same nowe which they haue also beene If they bee then will they not denie which an 72. they writ that We hold the substance of religion with them nor which an 602. they published is afore remembred that the true Faith by which we may be saued and the true doctrine of the Sacraments the pure worship of God be truly taught and that by publike authoritie and retained in the booke of Articles And in this Confession I pray God they may constantly perseuere Howebeit euen these men which in a

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

who held that man is iustified by Gods meere mercie without respect vnto the merits of Christ. Nor of Galeotus Martius which was of opinion that all nations and persons whosoeuer liuing according to the rules of nature should be saued and inherit euerlasting happines Nor of the Turkes who think that so many as either goe on pilgrimage vnto Mecha or doe kisse the sepulchre of Mahomet are iustified before God and thereby doe obtaine remission of their sinnes Nor of the Familie of Loue who teach by the shedding of Christ his blood is meant the spreading of the Spirit in our heartes Nor of the Papists whose doctrine is that 1. Though Christ hath suffered for all men in generall yet not onely each man must suffer for his owne part in particular but also that the workes of one man may satisfie for another 2. They teach next that sinnes veniall are done away and purged by prayer Almes-deedes by the worthy receiuing of the blessed Sacrament of the Altar by taking of holy water knocking vpon the breast with holy meditation the Bishops blessing and such like by holy water and such ceremonies sacred ceremonies as Confiteor tundo conspergor conteror oro Signor edo dono per haec venialia pono that is I am confest vnto the preist I knock mine heart and breast with fist With holy water I am besprent And with contrition all yrent I pray to God and heauenly host I crosse my forehead at euery post I eate my Sauiour in the bread I deale my d●ale when I am dead And doing so I know I may My veniall sinnes soone put away And sinnes mortall not by the merits of Christ onely but many waies besides are clensed thinke the said Papists as By the mirits of dead Saints namely of S. Mary the virgine Threnosa compassio dulcissimae Dei Matris Per●ucat nos ad gaudiasummi Dei Patris The pittifull compassion of Gods best pleasing mother Bring vs to the ioyes of God the soueraigne father And of Thomas Becket Tu per Thomae sanguinem quem pro●e impendit Fac nos Christe soandere quo Thomas ascendit By the Blood of Thomas which he for the expended Make vs Christ to climbe vp where Thomas ascended By Agnos Deis whereof they say Peccatum frangit vt Christi sanguis angit It breaketh sinn and doeth good As well as Christ his pretious blood By reading certaine parcels of Scripture according to their vulgars Per Euangelica dicta Deleantur nostra delicta Through the sayings and wordes euangelicall Our sinnes blot out and vices all 2. Proposition Onely by Faith are we accounted righteous before God The proofe from Gods word Onely beleeue all that beleeue in Christ shall receiue remission of sinnes frō all things from which ye could not be iustified by the law of Moses by Christ euery one that beleeueth is iustified The Gospel is the power of God vnto saluation to euery one that beleeueth To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Christ is the ende of the law for righteousnesse to euery one that beleueth Knowe that a man is not iustified by the workes of the law but by the faith of Iesus Christ c. God would iustifie the Gentiles through faith c. They which be of faith are blessed with faith full Abraham By grace are ye saued through faith and that not of your selues Yea doubtlesse I thinke all things ●ut losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and doe iudge them to be doung that I might winne Christ and might be founde in him not hauing mine owne righteousnesse which is of the Lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith The Cburches of Christ by their publike confessions giue testimonie vnto this truth The Errors and adversaries vnto this truth Pertakers of the prophet and sweetens of this doctrine are not they which be altogether ignorant of this mysterie Nor they who knowe the same but applie it not to their owne soules and consciences but altogether despise the same as did Pilate in condemning Christ Herod in killing Iames Agrippa in not defending Paul the Iewes in persecuting the Apostles and doe the Deuills and many vngodly persons Tyrans false Christians and Apostataes Nor they which teach not a sure confidence in Iesus Christ but an historicall knowledge of him as the Papists Nor they which hold that all and euery man is to remaine doubtfull whether he shall be saued or no as doe the same Papists Nor they which teach that man is iustified Either by workes without faith as did the false Apostles in Asia and do the Turkes and Anabaptists Or by faith and workes as both the Pseudapostles at Hierusalem the Ebionites and the Papists with the Russians Or neither by faith nor workes as they which contemne both faith in Christ Iesus and good workes too hoping yet to be saued as they carnally secure worldlings Neither shall they be partakers of the sweetnes of this truth which say that for Christians to trust onely by Christ his passion or by Faith onely to be saued is a breach of the first commandement as Vaux is the doctrine of Deuills as Frier Lawrence a Villanicentia and the doctrine of Simon Magus as do the Rhemists Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith but haue him and his rigteousnesse essentially and inherent within them which is an error of the Catharists Papists Osiandri●ns and Familie of Loue 3. Proposition Wee are accounted righteous before God not for our owne workes or deseruings The proofe from Gods word Besides what hath bin said that workes haue no place nor portion in the matter of our iustification it is euident in the holy scripture where wee finde that All men be sinners and destitue of the glorie of God And therefore that no man can be iustified by his owne workes Eternall life commeth vnto vs not by desert but partly of promise partly of gift The iust shall liue by faith and the Law is not of faith Moreouer as the godly in old time were so Christians in these daies are and shall be iustified But the godly were iustified not for any good workes or worthinesse of their owne so iustified was Abraham the Iewes the Samaritans Paul the Eunuch the Iailo● and the Ephesians All Churches reformed with a sweete consent applaude confesse this doctrine The Errors and adversaries vnto this truth Adversaries herevnto are The Pharisies who thought men were iustified by externall righteousnesse morall and ceremoniall The

false Apostles in Asia and at Ierusalem The Pharisaicall Papists who against the iustification by faith alone doe hould a iustification by merits and that of Congtuitie dignitie condignitie The said Papists teach besides that life eternall is due vnto vs of debt because wee deserue it by our good workes They teach finally that by good workes our sinnes are purged 12. Article Of good workes Albeit that good workes which are the fruits of faith and follow after iustification cannot put away our sinnes endure the seueritie of Gods iudgement 1 yet are they pleasing and acceptable to God in Christ 2 and doe spring out necessarily of a true liuely Faith insomuch that by them a liuely Faith 3 may be as euidently knowne as a tree discerned by the fruite The propositions 1. Good workes doe please God 2. No worke is good except it spring from Faith 3. Good workes are the outward signes of the inward Beleefe 1. Proposition Good workes doe please God The proofe from Gods word THough God accepteth not man for his workes but for his deere sonnes sake yet that good workes after man his iustification doe please God it is a cleere truth euery where to be read in the holy Scripture For God hath commanded them to be done and requireth righteousnesse not onely outward of the body but also inward of the mind and hath appointed for the vertuous and godly rewardes both in this life and in the world to come and to the wicked punishments spirituall corporall and of bodie and soule eternall in the pit of hell And this is beleeued and acknowledged by the Churches The Errors and adversaries vnto this truth This truth is oppugned by adversaries of diuers kindes For Some hold that seeing man is iustified by Faith he may liue as he listeth as the Libertines Some thinke that to attend vpon vertue and to practise good workes is a yoake too heavie and intollerable as the Simonians Some vtterly cast of all grace vertue and godlines as did the Basilidians the Aetians the Circumcellians and doe the Macchiuilians and Atheists Some permit though not all manner yet some sinnes so allowed was both whordome and vncleane pollutions by the Carpocratians and Valentinians and is of the Iesuits and Papists and periurie in the time of persecution by the Basilidians Helchesaites Priscillianists Henricians and Familie of Loue and violaters of promise yea and oaths made vnto heretikes as they call them Some as the Turkish preists called Seiti and Chagi take it to be no sinne but a worke meritorious by lies swearing yea forswearing to damnifie Christians what they can Much like vnto these are the aequi●ocating Iesuits in deluding and deceiuing Protestant Princes their officers by their doubtfull speeches euen when they are sworne to answer plainely and truly by their lawfull magistrates Some suppose that God is pleased with lip seruice onely outward righteousnesse as the hypocriticall Pharisies or Pharifaicall hypocrites 2. Proposition No worke is good excep● it spring from faith The proofe from Gods word All which man doth is not pleasing vnto God but that onely which proceedeth from a true faith in Iesus Christ so saith God in his word They that are in the flesh cannot please God In Iesus Christ neither Circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure Without faith it i● vnpossible to please God And although the workes of the Beleeuing doe please God yet are they not so perfect that they can satisfie the lawe of God Therefore euē of the regenerate iustified saith our Sauiour Christ pray forgiue vs our debts say wee are vnprofitable seruants and S. Paul Wee know that the lawe is spirituall but I am carnall c Wee which haue the first fruits of the spirit euen wee doe sigh in our selues c. and haue infirmities Ye cannot doe the same thing that ye would Which is the faith and confession of the Churches Errors adversaries vnto this truth Therefore wee mislike and condemne the opinions of the Valentinians and Papists The Valentinians say that please God doe Spirituall men which are themselues onely not by Faith but onely by their knowledge of diuine mysteries and Naturall men do please him by their bodily labour and vpright dealing The said Valentinians fained three sorts or degrees of men the first spirituall who through bare knowledge the next Natural who by labour and true dealing shall be saued the third they call Materiall mē vtterly vncapable of diuine knowledge and religious speculations who must perish both in soule and body The Papists teach that They onely are not good workes which God commandeth but they also which be either voluntarily done of our selues or enioyned vs by preists They are good workes and acceptable before God which are done without faith Workes of themselues without respect vnto Christ please God Men perfectly may keepe the Lawes of God in which error also be the Anabaptists and Familie of Loue 3. Proposition Good workes are the outward signes of the inward Beleefe The proofe from Gods word Many are the reasons why good workes are to be done in part cited afore pag. 49. yet not the least cause is that men may be knowne what they are For the Scripture saith and sheweth that thereby are knowne the good trees from the bad the wheate from the chaffe the t●ue disciples from the false the sonnes of God from the children of Satan the regenerate from the vnbeleeuers Hereunto the Saints and Churches doe subscribe Errors adversaries vnto this truth The faithfull shewe their workes yet neither to haue them seene of men as did the hypocriticall Pharisies nor therby to merit heauen as doe the Pharisaicall Papists whose doctrine is that Good workes are meritorious Good workes as Contrition Confession and satisfaction done in penance not onely do merit but are besides a Sacrament for to attaine reconciliation with God and forgiuenes of sinnes Life eternall is due vnto good workes by the iustice of God 13. Article Of workes before Iustification VVorkes done before the grace of Christ and the inspiration of his Spirit 1 are not pleasant to God forasmuch as they spring not of Faith in Iesus Christ 2 neither doe they make men meete to receiue grace or as the schoole authors say deserue grace of congruitie yea rather 3 for that they are not done as God hath willed and commanded them to be done we doubt not but they haue the nature of sinne The Propositions 1. Workes done before iustification please not God 2. Workes done before iustification deserue not grace of

congruitie 3. Workes done before iustification haue the nature of sinne 1. Proposition Workes done before Iustification please not God The profe from Gods word BEfore men doe please God nothing that they doe can please him But men please not God being not renued and iustified by the Spirit For before men be regenerate they are not grapes but thornes nor figs but thistles not good but euill trees not liuely but dead bowes not engraffed but wild oliues not friends but enemies not the sonnes of God but the children of wrath which bring forth no good fruit As the Churches also acknowledge Errors Aduersaries vnto this truth Hereby the vanitie of them is perceiued which thinke before mans iustification his deedes doe please God such are the Papists and were the Basilideans The Papists teach that Workes done without faith doe please God Good works not in respect of Christ onely but in thēselues considered please God The Basilidians placed the doers of ciuill and philosophical righteousnes performed without faith in Christ in the very heauens 2. Proposition Workes done before Iustification deserue not grace of congruitie The vnregenerate not yet iustified haue nothing in them to moue God to be gratious vnto them and being as they are old not newe creatures enemies not fauourers of Godlines The children of wrath not of God sinners not vertuously bent Infidels and not beleeuers of congruitie deserue no grace at Gods hands which is the faith too and confession of other Churches Errors and Adversaries vnto this truth This ouerthroweth the Popish assertions concerning merits of congruitie and that by good workes man is iustified before God and made heire of eternall life As euill workes deserue hell fire so eternall happines is deserued by good workes 3. Proposition Workes done before iustification haue the nature of sinne The proofe from the word of God Whatsoeuer men doe not yet iustified before God it is sinne For of such persons the best workes which they euen their Fasting praying almes-deedes sacrificing vnto God prophecying and working of miracles euen in the name of Christ yea all their actions whatsoeuer are abhominable before God And this is agreable to the Confessions of our brethren The adversaries vnto this truth Erred therefore hath the Councell of Trent in pronouncing them accursed which hold that all workes of men whatsoeuer done before his iustification are sinne 14. Article Of workes of Supererogation Voluntary workes 1 besides ouer and aboue Gods commandements which they call workes of Supererogation cannot be taught without arrogancie and impietie 2 For by them men doe declare that they doe not only render vnto God asmuch as they are bound to doe but that they doe more for his sake then of bounden dutie is required whereas Christ saith plainely when yee haue done all that are commanded to you say wee be vnprofitable seruants The propositions 1. Workes of Supererogation cannot be taught without arrogancie and impietie 2. Workes of Supererogation are that sub●ersion of godlines and true religion 1. Proposition 〈…〉 arrogancie and impietie The proofe from Gods word WOrkes of Supererogation which are voluntary workes besides ouer and aboue the commandements of God are often condemned in the holy Scripture where wee are commanded to walke not after the lawes of men but according to the Statutes of God and to heare not what man speaketh but what Christ doth say he teaching the dutie of christians setteth before them as their rule and direction the lawe and word of God and more then that hee doth neither vrge nor require And against mans Iniunctions They worship mee in vaine saith hee who for doctrine teach the commandements of men Teach them to obserue all things whatsoeuer I haue commanded you My sheepe here my voice and know not the voice of strangers Which doctrine ordinances workes whatsoeuer besides ouer and aboue that which God hath reuealed and imposed is called of the Apostle somtimes ordinances of the world voluntarie religion sometime the doctrine of Deuills and cursed And the same is condemned in all Churches reformed after the word of God The Errors and adversaries vnto this truth Therefore both arrogant and vngodly be the Papists which teach and speak in the commendation of such workes and namely Petrus a Soto the Rhemistes yea and the Coūcell of Trent 2. Proposition Workes of supererogation are the subversion of godlinesse and true religion The proofe from Gods word Where the workes of Supererogation are taught and in regard the Law of God there is broken against the will of Christ that mens traditions may be obserued The holy Scripture must be contemned not as sufficient enough to bring men vnto the knowledge of saluation which S. Paul saith is able to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes God who is onely wise is made vnwise in not prescribing so necessarie workes Faith and other spirituall most special virtues are brought into oblivion Perfection is imputed not vnto Faith in Iesus Christ but vnto workes and which is most detestable vnto the workes too not commanded but forbidden of God ordained by men The Lawe of God is thought to be throughly satisfied and moe duties performed then man needed to haue done The same thinke our brethren of these workes The adversaries vnto this truth Contrariwise the Papists of supererogatorie workes they doe merit say they remission of sinnes and that not for the doers of them onely but for others besides They are tokens of the forgiuenes of sinnes so well as Baptisme yea deliuer fom the wrath of God so well as Christ Are greater and more holy then are the workes commanded in the Decalogue or Law morall And so preferring their owne works and inuentions before God his Law Sacraments and the blood of Christ both ought this doctrine of workes supererogatorie to be counted the doctrine of Deuills and the maintainers thereof taken for the subuerters of godlines and true religion 15. Article Of Christ alone without sinne Christ in the truth of our nature was made like vnto vs in all things sinne onely except 1 from which he was clearely voide both in his life and spirit He came to be the Lambe without spot who by sacrifice of himselfe once made should take away the sinnes of the world and sinne as S. Iohn saith was not in him But 2 all wee the rest although baptized and borne againe in Christ yet offend in many things and if wee say we haue noe sinne wee deceiue our selues and the truth is not in vs. The propositions 1. Christ is truly and perfectly righteous 2. All men besides Christ though regenerate be sinners 1. Proposition Christ is truly and perfectly righteous The proofe