meâ—re will and purpose of God some are elected and not others unto salvation 6. They who are elected unto salvation if they come unto yeares of discretion are called both outwardly by the Word and inwardly by the Spirit of God 7. The Predestinate are both justified by faith sanctified by the holy Ghost and shall be glorified in the life to come 8. The consideration of Predestination is to the godly wise most comfortable but to curious and carnall persons very dangerous 9. The generall promises of God set forth in the holy Scriptures are to be embraced of us 10. In our actions the Word of God which is his revealed will must be our direction 1. Proposition There is a predestination of men unto everlasting life The proofe from Gods Word THat of men some be predestinate unto life it is a truth most apparent in the holy Scripture by the testimony both of Christ himselfe who saith To sit at my right hand and at my left hand is not mine to give but it shall be given to them for whom it is prepared of my Father a Matth. 20 23. Many are called but few chosen b Ibid. 22.14 For the elects sake those dayes shall be shortned c Ibid. 24.2 Feare not little flock for it is your Fathers pleasure to give you a Kingdome d Luke 12.32 I tell you in that night there shall be two in one bed the one shall be received and the other left e Ibid. 17.34 All that the Father giveth me shall come unto me f John 6.37 Witnessed also is this by the Evangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained unto eternall life beleeved g Acts 13.48 and the other those whom he knew before he did also predestinate h Rom. 8.20 We are unto God the sweet savour of Christ in them that are saved and in them which perish to the one wee are the savour of death unto death and to the other the savour of life unto life a 2 Cor. 2.15 16. Blessed be God even the Father of our Lord Iesus Christ which c. hath chosen us in him before the foundation of the world c. who hath predestinate us to bee adopted through Iesus Christ unto himselfe c Eph 1.3 4 5. The example also of the elected creatures man and Angels c Matth. 25.34 41. Jude 6. of the two brethren Abel and Cain Gen 4.4 Isaac and Ismael e Rom. 9.17 c Iacob and Esau Maâ— 1 2. â— Rom. â— 13 of the two Eunuches of King Pharaoh g Gen. 40 10. of the two Kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeves upon the Crosse h Luke 23.39 40 43. the two men in the fields and the two women at the Mill i Matth. 24.40 41. make to the illustration of this truth All Churches consent with this doctrine The errors and adversaries unto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saved but none to be damned In soule some persons but in soule and body together none shall be saved of this mind were the old heretikes viz. the false apostles k 1 Cor. 15.12 the Carpocratians l Clem. strom lib. 4 the Valentinians m Iren. the Cerdonites n Iren. the Manichies o Aug contra Faust l. 4. c. 16. and the Hieracites p Epiphan and of their opinion be the Family of Love q H N. Instr ar 5. sect 24. Prophecy of the sp r. c. 16. sect 7. 2. Proposition Predestination hath beene from everlasting The proofe from Gods Word PRedestination begun before all times It will be said saith our Saviour Christ Come ye blessed of my Father inherit ye the Kingdome prepared for you from the foundations of the world a Matth 25 3â— God hath chosen us in Iesus Christ before the Foundation of the world b Eph 1.4 God hath saved us c. according to his owne purpose and grace which was given to us through Christ Iesus before the world was c 2 Tim. 1.9 The publike confession of the Churches namely in Helvetia d Confess 2. c. 10 11. Basil e ar 1. and France f ar 10. beare witnesse hereunto The adversaries unto this truth Those wrangling Sophisters then are deceived who because God is not included within the compasse of any time but hath all things to come as present continually before his eyes do say that God did not in the time long agoe past only but still in the time present likewise doth predestinate 3. Proposition They which are predestinate unto salvation cannot perish The proofe from Gods Word ALL that the Father giveth me shall come to me and him that commeth to me I cast not away saith Christ a John 6.57 I give unto them eternall life and they shall never perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand b John 10.28 29. The gates of hell shall not overcome the Church c Matth. 16.18 Moreover whom he predestinated them he also glorified d Rom. 8.30 For the gifts and calling of God are without repentance e Rom 11.29 They went out from us but they were not of us for if they had beene of us they would have continued with us 1 John 2.19 So the Church of God as afore in this article The errors and adversaries unto this truth Wander then doe they from the truth which think That the very elect totally and finally may fall from grace and be damned That the regenerate may fall from the grace of God may destroy the Temple of God and be broken off from the vine Christ Iesus which was one of Glovers errors a Bredwels deâ—ect p. 89. That the number of those which be predestinate may both encrease and be diminished so thought the Pelagians 4. Proposition Not all men but certaine be predestiante to be saved The proofe from Gods Word VVE denie all and affirme that a certaine chosen and company of men be predestinate and so doth Gods Word Rejoyce that your names are written in heaven a Luke 10.20 I know mine and am knowne of mine is the saying of Christ Iesus b John 10.14 I suffer all things for the elects sake saith St. Paul c 2 Tim. 2.10 The very same with us doe the Churches affirme d Confes Helv. 2 cap. 10 Basil ar 1. Gal ar 12 Belg. ar 16. The adversaries unto this truth We are therefore against them which teach how not certaine but all even the most ungodly and damnable yea the very devils shall be saved of which opinion were the Origenists a Wolf Musculus in epist ad Philip praef and are the Catabaptists b Bullin
l Turon l. 8. c. 10 at Paris and Orleance by the direction and appointment of Childebâ—rt m Magdeburg eccl hist Con. 6. cap. 9. were kept and holden And never yet had there bin a Councell either Generall or nationall or whatsoever I onely except the councels held by the Apostles and Apostolicall men in a troublesome state and time of the Church there being then no Christian Princes and Emperors to countenance the truth neither begun or ended to the glory of God but it hath bin I say not called onely but confirmed also by some godly Emperour King or Queene This in effect is granted by all reformed Churches n Conf. Helv. l. ar 26. 2. c. 30 Bohe c. 16. Belg. ar 36. Saxon. ar 23. Wittemb c. 35. Suevica in perorat The errors and adversaries unto this truth This assertion hath beene oppugned and that diversly both by the Papists and Puritanes For the Papists they say Emperours and Kings be the Pope his Summoners but of themselves are no absolute and powerfull commanders and callers of Councels a Hard. confut par 5. cap. 6. sect 3. There ought no Councell to be kept without the determinate consent of the Bishop of Rome b Harding No Councell ever yet had firme and lawfull authority which was not confirmed by the Bishop of Rome c Duraeus con Whitak lib. 2. Cardil in def Concil Triden disp 1. The Popes of Rome and not Christian Princes have the authority and power of making lawes ecclesiasticall and of calling Councels d Test Rhem. an Matth. 16. And the Puritanes doe think that private persons without the leave or privity of Princes may summon assemblies about Church causes at their pleasures and consult about the publike affaires of the Church Of this mind was Beza e Per placet autem mihi quod de conventu absque ulla principum aut civitatum authoritate privatim instituendo scribis Beza epi. 68. p. 292. and be the disciplinaries both of South f Witnesse their Classicall assemblies at Commencements Faires c. See Discipline grounds and North Britaine g The approbation or disallowance of a generall assembly hath beene and should be a matter and cause spirituall and alwayes cognosced and judged by the Church as Iudges competent within this Realme say certaine Scottish Ministers in their letter unto the Lords of the Kings privie Councel in Scotland which letter is printed in the said Lords declaration c. published an 1606. and printed by Robert Barker Others adversaries to both Puritanes and Papists are of mind that were the Pope a good man as hee is nothing lesse hee might and hee being wicked other good Bishops though subject unto Kings and Emperours may summon Councels at their discretion An error of Scelneccerus h Analyct pag. 35. The Muscovites have a fancie that since the seventh generall Councell that was neither Prince nor Pope nor any other men else have power to call a generall Councell i Surius comment an 150 1. pag. 30. 2. Proposition Generall Councels may erre The proofe from Gods Word GEnerall Councels consisting first of men who may erre nothing more easily for all the imaginations of mans heart are onely evill continually a Gen. 6.5 even from his youth b Gen. 9.21 but God onely is true and all men are c Psal 116.11 yea and every man is a lyer d Rom. 3.4 Next of men differing in yeares riches learning judgement calling and authority whereby distractions of opinions often doe arise Thirdly of many men whereof the wicked be for number commonly the major part and the better in outward countenance of the world Lastly of men not all nor alwaies either grounded with Gods holy Spirit and Word or gathered together in the Name of Christ none of found judgement in Religion doe doubt but they may erre If Paphnutius had beene absent at Nice that Councell had erred e Sozom. lib. 1. c. 33. If Hierome had been away at Calcedon that Councell had erred f B. Iewel dec fol. 58. At any time if some be beleeved be the Pope of Rome not present at such meetings either per se or per Legatum by himselfe or his Legate no Councell but must erre g Rosien contra Luther Therefore Councels may erre That which one Councell doth establish another will disanull They will not wee must think revoke that which is well decreed Therefore Councels may erre h Test Rhem. an Ioh. 16.13 The adversaries unto this truth Therefore erre doe the Papists which say that the holy Spirit is director to all Councels and That Councels cannot erre 3. Proposition Generall Councels have erred even in things pertaining unto GOD. The proofe from Gods Word COuncels both generall and particular have erred and that in matters of Faith a Conf. Wittemb cap. 33. For in the holy Scriptures we finde that it was ordained if any man did confesse that Iesus was the Christ hee should be excommunicate b Iohn 9.22 12.42 which could not be but by a Councell A councell was gathered to suppresse Christ and his doctrine c John 12.47 A councell consulted how they might take Iesus by subtilty and kill him d Math. 26 3 4 e Marke 14.53 55. A councell sought for false witnesse to put him to death By a councell Iesus was bound led away and delivered unto Pilate f Mark 15 1. A councell judged our Saviour Christ to be both a deceiver g Math. 27.63 and a blasphemer h Luke 21 71. A councell corrupted the Souldiers and willed them to tell a lye i Mat. 28.12 13 A councell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus k Acts 4 5 6.18 A councell both caused thr Apostles to be beaten and commanded them also that they should not preach in the name of Iesus l Acts 5.40 In ancient writers of credit we may reade how contrary to Gods Word by councels Arrianisme hath beene confirmed as by the councell of Ariminum m D. Hieron in vita Damasi Papae By councels the traditions and bookes of foolish men have beene made of equall authority with the Word of God as by the Councell of Trent n Ses 4. decr 1. By councels hath beene established both the adoration of images as by the second councell of Nice and the Invocation of creatures as by the Tridentine councell o Brev. Rom. ex decr S. â— Concil Trid. â—â—â—icuâ— edit 5. By councels the authority of Princes hath bin impaired and the Pope and Clergie advanced above all earthly Princes as by the Councell of Lateran p Concil Later c. 5. apud Innocent The consideration of the premises and the like mooved S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant q Hilar. epist ad Const
gaine-said which afore I deliuered The Propositions are and yet not many moe the method altered quotations added both for the satisfaction of some learned and iudicious friends of mine requesting it at mine hands and for the benefit both of the common and vnlearned and of the studious and learned Reader The whole worke expresseth aswell my detestation and renunciation of all aduersaries errors opposite crossing or contradicting the doctrine professed by vs and protected by our King or any Article or particle of truth of our Religion as my approbation of that truth which in our Church by wholesome Statutes and Ordinances is confirmed There is not an heretike or Schismatike to speake of of any speciall marke that from the Apostles time hitherto hath discouered himselfe his opinions vulgarly in writing or in print against our doctrine but this heresie fancy or phrensie may be here seene against one proposition or other The Sects and Sect-masters aduersaries vnto vs either in the matter or maine points of our doctrine or Discipline to one of our Articles or other wholly or in part which here be discouered to be taken heed of and auoided are many hundreds 38. This and whatsoeuer else here done either to the confirmation of the truth or detestation of heresies and errors I doe very meekely present unto your Grace as after God and our King best meriting the patronage thereof My selfe am much the whole Church of England much more bound vnto your Lordship yea not wee onely now liuing but our successors also and posteritie shall have cause in all ages while the world shal continue to magnifie Almightie God for the inestimable benefits which we have shall receiue from your selfe your late Predecessors D. Whitegift Grindall Parker Cranmer of famous honourable remembrance Bishops of our Church Archbishops of the See of Canterbury for this uniforme doctrine by some of your Lordships drawne and penned by all of you allowed defended and as agreeable to the Faith of the very Apostles of Christ and of the ancient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point unto Gods holy and written Word commended unto us both by your Authoritie and Subscriptions Now the all-mercifull God and heavenly Father which so inspired them and your Lordship with wisedome from above and inabled you all to discerne truth from falshood and found religion from Atheisme idolatry and errors vouchsafe of his infinite goodnesse to encrease his grace more and more upon your Grace to his owne glory the Churches benefit and your owne everlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and divellish practices of his and our enemies continued the light of his truth among us give us all grace with one heart and consent not onely to embrace the same but also to walke and carry our selves as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Saviour Christ his sake At Horninger neere S. Edm. Bury in Suff. the 11. of March Ann. 1607. Your Graces poore Chaplaine alwayes at Command THOMAS ROGERS Constitutions and Canons Ecclesiasticall Anno 1604. VVHosoever shall hereafter affirme that the Church of England by Law established under the Kings Majesty is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of this his wicked error Can. 3. VVhosoever shall hereafter affirme that any of the 39 Articles agreed upon by the Archbishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the yeare of our Lord God 1562. for the avoiding of diversities 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 unto let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of such his wicked errors Can. 5. Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles rules in the Church of England and combine themselves in a new Brother-hood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be prophane and unmeete for them to joyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance and publike revocation of such their wicked errors Can. 9 The Titles of the thirty nine Articles with the Pages where to finde every of them in this Booke Articles 1 OF faith in the holy Trinity Page 1 Articles 2 Of the Word of God which was made very man Page 7 Articles 3 Of the going downe of Christ into Hell Page 15 Articles 4 Of the Resurrection of Christ Page 17 Articles 5 Of the Holy Ghost Page 21 Articles 6 Of the sufficiency of the Scriptures for salvation Page 26 Articles 7 Of the Old Testament Page 33 Articles 8 Of the three Creeds Page 39 Articles 9 Of Originall or birth sinne Page 41 Articles 10 Of Free-will Page 47 Articles 11 Of the Iustification of man Page 50 Articles 12 Of good workes Page 56 Articles 13 Of workes before Iustification Page 56 Articles 14 Of workes of Supererogation Page 59 Articles 15 Of Christ alone without sinne Page 62 Articles 16 Of sinne without Baptisme Page 65 Articles 17 Of Predestination and Election Page 69 Articles 18 Of obtaining salvation onely by the Name of Christ Page 82 Articles 19 Of the Church Page 86 Articles 20 of the Authoritie of the Church Page 98 Articles 21 Of the Authoritie of generall Councels Page 112 Articles 22 Of Purgatorie Page 118 Articles 23 Of Ministring in the Congregation 131 Articles 24 Of speaking in the Congregation in such a tongue as the people understand not Page 141 Articles 25 Of the Sacraments Page 142 Articles 26 Of the unworthinesse of the Ministers which hinder not the effects of the Sacraments Page 160 Articles 27 Of Baptisme Page 165 Articles 28 Of the Lords Supper Page 170 Articles 29 Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper Page 178 Articles 30 Of both kindes Page 179 Articles 31 Of the oblation of Christ finished upon the Crosse Page 181 Articles 32 Of mrariage of Priests Page 185 Articles 33 Of Excommunicate persons how they are to be avoided Page 189 Articles 34 Of the traditions of the Church Page 193 Articles 35 Of Homilies Page 194 Articles 36 Of Consecration of Bishops and Ministers Page 196 Articles 37 Of the civill Magistrate Page 201 Articles 38 Of Christian mens goods which are not common Page 215 Articles 39 Of a Christian mans Oath Page 217 FINIS
Preacher Canticles or Song of Solomon 4. Prophets the greater 12. Prophets the lesse And the other bookes Hierome saith the Church doth reade for example of life and instruction of manners but yet doth it not apply to stablish any doctrine such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Book of Hester The Booke of Wisdome Iesus the Sonne of Sirach Baruch the Prophet Song of the 3. Children The Story of Susanna Of Bel and the Dragon The Prayer of Manasses The 1. Booke of Maccabees The 2. Booke of Maccabees 4 All the Bookes of the new Testament as they are commonly received we doe receive and accompt them for Canonicall The Proposition 1. The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3 The third and fourth Bookes of Esdras the Booke of Tobias c. are Apocryphal 4. Of the New Testament all the Bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man The proofe from Gods Word THe holy Scriptures to be sufficient to instruct us in all things necessary to be knowne and beleeved for mans salvation the Word of God teacheth Ye shall put nothing unto the Word which I command you saith the Lord neither shall ye take ought there from Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Thou shalt not turne away from it to the right hand not to the left that thou maiest prosper whithersoever thou goest c Jos 1.7 Every Word of God is pure c. Put nothing unto his words lest he reproove thee and thou be found a lyer d Prov. 30.5 6. These things are written that ye might beleeve c. and that in beleeving ye might have life through his Name e Joh. 20.31 The whole Scripture is given by inspiration of God and is profitable to teach to improove to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect unto all good workes f 2 Tim. 3.16 17. If any man shall adde unto these things God shall adde unto him the plagues that are written in this booke and if any man shall diminish of the words of this booke God shall take away his part out of the booke of life and out of the holy Citie and from those things which are written in this booke g Rev. 22.18 Hereunto Gods people both alwayes have and at this present doe subscribe h Confes Helv. 1 ar l 4. 20. 1. Basil ar 10. Boke c. 1 Gal. ar 2. 4 5. Bel. ar 7. Saxon. ar â— Wittemb c. 30. Suev ar 1. The Errors and adversaries â—â—â—o this truth Therefore adversaries be we to all adversaries to this truth especially To such as scorne and contemptuously reject the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures a Aug. contra Pâ—â—â—ll 1. c. 27. and Pope Leo the tenth who tearmed the holy Gospel a fable of Christ b Apol. Steph. fol 3. 58. and doe the prophane Atheists c Nâ—sh in Christ his teares p. 39. a. Also to such as debase the credit and estimation of the holy Scriptures as David George did d Hist Davidis Georg. and both doe the Papists who have an opinion that the Scriptures of God are not sufficient to instruct mankinde unto salvation e Lâ—â—â—a l. 1. c. 1. and the Anabaptists which deeme not the holy Bible to be the Word of God f Buâ—â—in cont Catabap l. 1. with the Family of Love in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture-learned Also to them which with Gods Word do equall their own doctrine Injunctions Precepts and Traditions as doe the Papists For of their doctrin say the Rhemists Whatsoever the lawfull Apostles Pastors or Priests of Gods Church preach in the unitie of the same Church meaning the new Church of Rome is to be taken for Gods own word g Test Rhem. anâ— 1 Thes 2 12. To the same purpose but more blasphemously Stapleton As the Iews were to beleeve Christ so are we simply and in every thing to beleeve the Church of Rome whether it teacheth truth or errors h Stapl. antid Evang in Luc. 10.16 p. 528. Whatsoever by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospel saith Abbat Trithemius i Tract de propriet Monach. c. 4. of Popish precepts and our English Rhemists k Test Rhem. an 1. Thes 4.8 He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth Ecclesiasticall traditions deserveth to be throwne out of the Church among the heathen as well as he which refuseth the Gospel saith Didacus Stella l Stella in Luc. 10 fol. 20. and the Councell of Trent with like affection of godlinesse and reverence embrace we and worship the bookes of the Old and New Testament and Ecclesiasticall Traditions saith the Councell m Concil Trid. sess 4. The like opinion have the Moscovites of Traditions n Ruff. Com. c. 23. To them finally are we adversaries which above the Scriptures doe preferre their owne 1 inventions as did the Philosophers whereof one said of Moses That good man maketh a trim discourse but prooveth nothing and the Grecians to whom the Gospel is foolishnesse o 1 Cor. 1.23 2 and imaginations as did the Manichies p Epiphan David George q Hist Da. Geo. and doe the Turkes r Pol. of the Tur. em c. 3.23 and Family of Love Å¿ Display A. 6. 3 or Traditions as doe the Papists who more cruelly doe punish the violaters of their own 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 Machiavell 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 above mentioned are Canonicall it hath bin granted by the best learned and most godly of long time And as all reformed Churches in the world are of the same judgement with us so in their publike Confessions some have so accounted and judged of them as we do a Confess Gal. ar 9. Belg. ar 4 Adversaries to this truth Therefore to speake first of the Canonicall bookes of the old Testament much have they offended which either rejected all or allowed but some of the bookes of the old Testament of the former sort were the Severians a Trit â—ur de eccles scrip Basilides b
pâ—â—ple are not the Church as the Iewes Turkes and Hereâ—ikes have done a See art 2. pr p â— ar 18. pr p â— Some acknowledge no triumphing state of the godly in heaven but dreame of an ever-glorious condition in this world as the Family of Love b L n. Ramseâ— and I Alâ— sâ—â—â—f Alsâ— H N dâ—â—â—â—mâ—â— sâ—n â— 6 sect 1. c. 3 sect â— Spâ—l and c. 44. sâ—ct 12. Prov. â—â—s c. 5. sect 15. Proph â— 1â— sect 8. Some thinke the Church Catholike to be visible as the Papistsc. Some imagine the Church Militant is not visible at all as the Libertines Some give out that the visible Church is devoyde of sinne and sinners as did the Donatists d Vaux cateth â— 1. Test Phem. an act 11.24 and doe Anabaptist e August contra Peril cap. 19 Calv contra Liberâ— Family of Love f H. N. 1 exhort c. 13. sect 10. â— ep st proâ—f Brownists g A confused gathering together of good and had an publike assemâ—â—◠〈◊〉 no Church The Brownists answer 〈◊〉 Master Cart Bright p. 39. and Barrowists h The assemâ—l◠〈◊〉 of good and bad together are no Churches but heapes of prophane people saith barrow in his discovery pag 33. 4. Propositon There is but one Church The proofe from Gods Word VVHen we doe say that the Church is visible invisible and that there is a Western East Greek La in English Church we meane not that there be divers Churches of Christ but that one and the same Church is diversly taken and understood and also hath many particular Churches as the Sea many Rivers and armes branching from it For the visible Church is not many congregations but one company of the faithfull We being many are one Body in Christ and every one one anothers members a Rom. 12.5 We that are many are one Body b â— Cor. 10. â—â— For as the body is one and hath many members and all the members of the body which is one though they be many yet are but one body even so is Christ For by one spirit are we all bapt zed into one body c. Now ye are the body of C rist and members for your part c 1 Cor. 12.12 13 17. For as we have many members in one body and all members have not the same office so we being many are one body in Christ and every one one anothers members d Rom. 23 4 5. There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye all are one in Christ Iesus e Gal. â— 28 All Gods people agree with us in this point f Conf. Helv. 2. c. 17. Bohe. cap. 8. Gal ar 26. Bel. ar 27. Wattemb ar 32 Suâ—v ar 15. Errors and adversaries of this truth The adversaries unto the 28. Article be also for a great part adversaries unto this truth Furthermore althoâ—gh it be acknowledged by many and they too baptized for Christians that there is but one Church yet the same persons doe erre which condemne so many as no members of Christs Church which joyâ—e not with them in their singular and private opinions arrogating the stile and title unto themselves onely and denying all other men to be either the Church or members of the body of Christ Such are The Russians who boast how themselves with the Grecians are the onely Church of God a Alex. Gagu de relig Mosc â— 2 â— 1. themselves onely are the men who shall be saved b Sacramus de relig Ruthen cap. p. 88. all Christians beside themselves are no better then Turks c Russie Com. c 2â— p 1. 103. The Papists also which say that The present Church of Rome is Gods Church d Test Rhem. an mar p. 321. Gods Catholike Church e Ans to the recul of Inst c. 8 n. 15. 21. the mysticall body of Christ f Qâ—odlibets p 34. Papists Catholikes and truâ— Christians are all one g Test Rhem. an mar p 322. Muncer and the Anabaptists tearmed themselves cleane opposite to the Church of Christ the elect of God and said tâ—at all oâ—her men were wicked and worthy to be slaine h Slerdan hist lib. 5. The Family of Love who publish how themselves onely are the Church and all other men are Heathen i Allens con and Beasts k Display H. 6. themselves only are the Catholike Church of God l Vitels letter display D. 5. the Saints of God and his acceptable people m H N instru ar 8. sect 35. ar 1. sect 35 ar 7. sect 36. and that such as are no Familists they have no living God n Fidel. declar c. 4. sect 11. and shall perish o H. N. evang c. sect 7. The Puritanes finally say they If God have any Church or people in the land no doubt the title Puritane is given them p Dial concer the strife p. 10. Notable words either God hath no Church in England or Puritanes are the Church The Mar-prelate is not afraid to utter this speech They against whom I deale namely the ecclesiasticall officers as Bishops and their favourers and partakers have so provoked the anger of the Lord and Prayers of his Church as stand long they cannot q Protest p. 16. others of the said Bishâ—ps and the like write thus They bid battell to Christ and his Church and it must bid defiance to them till they yeeld r 2. Ad non 3. Propositon The visible Church is a Catholike Church The proofe from Gods Word THe visible Church properly understood is but a part of the Catholike yet forasmuch as it is a Congregation of the faithfull who are for calling Governours and subjects noble and base rich and poore teachers and learners for sex men and women for age old and young for nation Iewes and Gentiles Grecians and Barbarians for time and continuance in all ages even from our first parents it may rightly be callled a Catholike Church This is grounded upon Gods Word where we finde that excluded is no calling a Preach the Gospel to every creature Mark 16 15. Teach all nations Mat. 28.19 Not many yet some wise men after the flesh not many yet some mighty or many yet some noble are called 1. Cor. 2. â—6 no sex b Whosoever shall call on the Name of the Lord shall be saved Act. 2 2â— The Gospel is the power of God to salvation to every one that beleeveth Rom. 1.16 There is neither Jew nor Grecian there is neither bond nor free there is neither male nor female for you are all one in Christ Jesus Gal. 3.28 none age c He that shall beleeve and is baptized shall be saved Mar. 16.16 By him every one that beleeveth is justified Act 13.39 He is the head of the Law to every one that beleeveth Rom. 10 4 no nation d They shall come from the East
signis visib cc. Hill e In his Quartron and Alabaster f In his Motives 2. Of the Brownists who make discipline and that too of their owne devising such an essentiall argument of the visible Church as they think where that is not the Magistrates there be tyrants the Ministers false prophets no Church of God is Antichristianity doth raigne g R.H. in Psal 1.22 Bar. disco p. 86. Ans to M. Cartw. letter p. 13. 3. Of the same Brownists and Barrowists who neither allow frequenting of Sermons and ministring of the Sacraments nor have any Sacraments administred among themselves h Alison consu of Green Bar. p. 133. 116 4. Of the Family of Love which have in utter contempt and derision both the Preachers and the Sacraments scornfully tearming the Preachers Scripture learned men i H N. Evang. c. 33. sect 11. Ceremoniall and Letter-Doctors k Fam. letter to the B. of Roch. and the water at Baptisme Elementish water l H. N. Evang. c 13. sect 56. Neither doe we approve them who for the visible and externall put down invisible and spirituall tokens of the visible Church as Faith in Christ Iesus and Love towards the Saints which thing I. K. doth m In his confut of Pop. L. 4. b. 6. Proposition The visible Church may and from time to time hath erred both in doctrine and conversation The proofe from Gods Word Had not this bin most true it had never bin avouched both by our Saviour Christ and Saint Paul Our Saviour saith unto his Disciples concerning doctrine Take heed c. a Matth. 24.4 Beleeve it not b Ibid. v. 23 26. Beware of the leaven of the Pharises and of the leaven of Herod even of the doctrine of the c Mark 8.15 Pharises and Sadduces d Matth. 16.11 Many shall be deceived e Matth. 24.11 yea the very Elect if it were possible f Ibid v. 24. Shall he find faith on earth g Luke 18.8 And concerning conversation and manners he prophesied that iniquity shall be increased and the love of many shall be cold h Matth. 24.12 Saint Paul writeth touching doctrine that We know in part i 1 Cor. 13.12 Antichrist sitteth in the Temple of God k 2 Thess 2.4 c. whose comming is by the working of Satan with all power and signes and lying wonders and in all deceiveablenesse among them that perish because they received not the love of the truth that they might be saved and therfore God shall send them strong delusion that they should beleeve lyes l Ibid. v 9 10.11 Beware of dogges beware of evill workers beware of concision m Phil. 3.2 And touching conversation Restore c. lest thou also be tempted n Gal. 6.1 I doe not the good thing which I would but the evill 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 me o Rom. 7.19 20 There is a fight even in the best men meÌ„bers of Christ p Ibid. v. 23. Besides that Churches visible and glorious have erred it appeareth evidently by the superstition heresies yea and Atheisme now raigning at Ierusalem Alexandria and Antioch This with us the Churches in their confessions doe acknowledge q Confes Helv. 2. Saxon. ar 11. Wittemb ar 32. Suev ar 15. Errors and adversaries unto this truth The Premises will not be granted for true neither by the Papists which maintain that in faith doctrine the Church meaning thereby the visible Church a Test Rhem. an 2 Thes 2.4 whose Rector is the Pope of Rome b Ibid. an 1 Tim 3.13 never erred c Ib. an Eph. 5.24 never hath erred d Ib. an marg p. 264. Gab. Bâ—el l. 4. hist 6. quaest 2. and never can erre e Ibid. an 1 Tim. 3.3 câ—tech Trid. in exposit Symb. Apost Coster enchirid controvers c. 3. de summo Pont. p 36. Nor yet by those which say the Church cannot erre for manners such were the Donatists and are the Anabaptists with the Family of Love f See of this art prop. 1. 3. Proposition The Church of Rome most shamefully hath erred in life ceremonies and matters of faith The proofe IVstly is the Church of Rome condemned of us and all Churches reformed because she hath erred and still very badly every way doth offend 1. In life For At Rome the harlot hath a better life Then she that is a Romans wife a W. Thomas hist of Italy O Roma à Roma quantum mutata vetustaes Nunc caput es scelerum quae caput orbis eras If ye spell Roma backward saith I. Bale ye shall finde it to be Amor Love in this prodigious kinde For it is a preposterous Amor Love out of kind b Acts of the Eng. votaries 2. booke praef Hence the pasquill 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 Revertar Cum Leno aut meretrix Scurra Cynaedus ero 2. In ceremonies which are in number infinite Gerson writeth how divers men have runne into desperation others have killed themselves finding that they were not able to keepe and performe the ceremonies of the Romish Church c Confes Aug. ar 4. For use also they are vaine impious as their leading up and down of an Asse on Palme Sunday their battering of hell their buriall of the Crosse c. yea and damnable because Romish ceremonies are held both necessarily to be observed as well as the Lawes of God d Eckius enchir de hum const axiom 2. and also to merit heaven For sins veniall say the Rhemists be taken away by sacred Ceremonies e Test Rhem. an marg 258. 3. In doctrine For proofe hereof see the Popish errors in every article almost if not proposition of this booke Againe looke we unto the head of the Antichristian Synagogue and we shall finde that of them Some have beene Conjurours Sorcerers and Inchanters as were Pope Martin 2. Silvester the second and third Benedict 8. Iohn 19 10 21. Sergius 4. Gregory 6. and 7. and such were all the Popes even 18. for number from Silvester the second untill Gregory the seventh f Cyp. Valera in his Treatâ—se of the Pope c out of Cara. Benom Some Heretikes For Siricius Calixtus Leo 9. and Paschalic condemned the marriage of Priests Liberius was an Arrian Marcellinus an Idolater Honorius a Monotheâ—ite g Cath. Apol. 2. part p. 93. Test Rhem. an Luc. 22.31 Iohn the 22. held many errors whereof W. Occam wrote a booke h Biblioth Simleri one wherof was that the soules of the wicked should not be punished till
the day of Iudgement Pope Iohn the 23. denies the soules immortality k B. Jewel def fol 6 5. i Gerson ser 1. Pasch And some worldly prophane and devilish Atheists For Sixtus 4. builded a Male stewes l Acts Mon. Paul 3. received a monethly pension for 45000. whores at Rome m D. Sparke against Id. Albine p. 399. Leo the 10. made a Fable of the Gospel of Christ n Smeton contra Hamilt p. 104. Hence it proceeded that Rome hath bin called Babylon both by S. Augustine o De civit Dei lib. 18. and Hierome p Praes lib. de Sp. S. and by Pope Pius 5. was said Magis Gentilizare quà m Christianizare rather to Gentilize or to be a City of Heathens rather then of Christians q Chr. Franck. praef ad Paradox St. Bernard said how the Romans in his time were hatefull unto heaven and earth yea and hurtfull unto both wicked against God rash against holy things and seditious among themselves r De consid ad Eugen. Genebrard himselfe an Antichristian Romanist writeth that 50 Popes successively and within the space of 150 yeeres departed from the vertue of their Elders and shewed themselves Abjurers of Christianity and Apostataes rather then Catholike Bishops a Chron. lib. 4. p. 817. The Pope was proclaimed Antichrist at Rhemes by the Councell there under Hugh Capet b Arnolph in Conâ— Rhem. inter opera Bernardi Errors and adversaries unto this truth What the Papists are then it appeareth whose doctrine as hath beene shewne is that the Church of Rome neither hath nor can erre Erraverunt aliae ecclesiae saith Di. Stella other Churches as Antioch Alexandria Constantinople c. have erred sed nunquam ecclesia Romana but the Church of Rome never yet erred c Stella in Luâ—a 9. fol. 430. Id constanter negamus saith Costerus the Iesuite wee constantly denie that Christ his Vicars and Peters successors the Bishops of Rome have either taught heresies or can propound errors d Eâ—chirid controvers c. 3. de summo Pontif. p. 136. God preserveth the truth of Christian Religion in the Apostolike Sea of Rome e Test Rhem. an Matth. 23 2 and it is not possible that the Church meaning the Church of Rome can erre or hath erred at any time in any point say the Rhemists f Ibid. an mar p. 164. 20. Article Of the authority of the Church 1 The Church hath power to decree Rites or Ceremonies 2 and authority in controversies of faith And yet it is not lawfull for the Church 3 to ordain any thing that is contrary to Gods Word 4 neither may it so expound one place of Scripture 5 that it be repugnant to another Wherefore although 6 the Church be a witnes and a keeper of holy Writ yet as it ought not to decree any thing against the same so 7 besides the same ought it not to enforce any thing to be beleeved for necessity of salvation The Propositions 1. The Church hath power to decree rites or ceremonies 2. The Church may not ordaine what rites or ceremonies she will 3. The Church hath authority to judge and determine in controversies of faith 4. The Church hath power to interpret and expound the Word of God 5. The Analogie of faith must be respected in the exposition of the Scripture 6. The Church is the witnesse and keeper of Gods written Word 7. The Church may not enforce any thing to be beleeved as necessary unto salvation that is either contrary or besides the Word of God 1. Proposition The Church hath power to decree rites or ceremonies The proofe from Gods Word THE Churches authority to decree rites or ceremonies is warranted in the Word of God first by the example of the Apostles who did ordaine rites and ceremonies among other things that In the Church men should not be covered a 1 Cor. 11.4 7 14 c. Women should keepe silence b 1 Cor. 14.34 and be covered c 1 Cor. 11.5 A knowne tongue understood of the common auditorie should be used d 1 Cor. 1.24 with other things e 1 Cor. 22.2 3 4. Next by the generall and binding commandement of God himselfe who at all times will have every thing in the Church to bee done unto edifying f 1 Cor. 14.26 honesty and by order g Ibid. v. 40. as being not the author of confusion but of peace h Ibid. v. 33. All Protestant Churches confesse the same i Confes Helv. 1. ar 13. 2. c. 22 23 24. Basil ar 10. Bohem. c. 15.17 Gal. ar 32. Belg. ar 32. Aug. ar 4.57.15 Saxon. ar 20. Suev c. 8.14 Wittemb c. 27.31 Errors and adversaries unto this truth This power being given by the supreme Authority unto the Church they doe greatly offend which doe condemne either generally all d R H. on Psal 122. or particularly some rites and ceremonies orderly and lawfully established of the former sort are e Such a one was that Scottish Minister which said unto the head of K. Iames how he would hold conformitie with his Majesties ordinances for matters of doctrine but for matters of ceremony they were to be left in Christian liberty unto every man This D. Barlow reporteth in the summe of the Confer p. 21. 1. The Family of Love who say of themselves how they are a free people a H N. Sp. land c. 31. ss 6. in bondage unto no creature nor to any created thing b Ibid. cap. 40. sect 7. they have no severall dissenting or variable religions or ceremoniesc. 2. The Brownists who teach that every Christian is to joyne himselfe unto that people among whom the Lords worship is free and not bound or withholden with any jurisdiction of this world 3. The Puritants whereof some would have all matters of ceremonies to be left in Christian liberty unto every man Others would have both temples to bee left without Service Sermons and Sacraments and Princes to â—e scarred with the feare of uproares and sedition and all because they would be freed from the obedience unto ceremonies not impious of themselves imposed by the Church the Father of these men was Illyricus of whom Melancton writeth f Ep. ad Pium. Lect. p. 455. Of the latter kinde be 1. The Family of Love againe who utterly dislike our Churches or Temples also our Liturgies and formes of serving our God and finally our designed times of meeting together for the worship of God Our Churches they blasphemously terme common houses and so we terme Brothel-houses or the stewes g H. N. Speland c. 5. l 5. Our Lyturgies and manner of serving of God they call foolishnesse of taken on services h Ibid. false seducing Gods services i H N exhor c. 15. sect 2 3. of no man to be ordained k Ib. cap. 16. sect 14. nor to be obeyed or used when they are established l
Ibid sect â—â— with these joyne the Brownists who doe write that to haue Liturgies and formes of common prayer is to haue another Gospell and another Testament m Barrowes refâ—t p. 244. Our Sabbaths they contemne yea they condemne for they say There ought to be no Sabbath day n Zispl H. 8. â— Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seventh day which the Lord himselfe hath sanctified o D. B doct of the Sab. 1. boâ—ke p. 31. The Church cannot take away this liberty of working sixe daies in the weeke p T.C. 1. replic p. 120. These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our Church is an errour fundamentall q Bar. ref p. 36. They also be alike culpable who approuing some rites and ceremonies doe yet tie the Church or people of God to the observation of the ceremonies either Mosaicall as many have done and doe r See art 7. prop. 3. or of the Romish Church as doe the Papists Å¿ Conc. Trid. sess 7. can 13. and the halfe Papists the Family of Love t H.N. euang c. 3 â— sect 1. Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the Clergie hath power to decree and appoint rites or ceremonies though of themselues good unto the whole Church of God dispersed over the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies she will The proofe from Gods Word AS it is a cleere truth that the Church may ordaine ceremonies so true it is also that the Church hath no power to appoint what rites or ceremonies she will For shee must decree none which be Either for their owne nature impious like the ordinances manners and idols of our fore fathers a Walke ye not in the ordinances of your fathers neither obserue their manners not defile your selues with their idols Ezek. 30.18 teachers of vanitie b Ier 10.8 and of lies c Heb. 3.10 Or for vse superstitious like the brazen Serpent which King Ezechiah brake in pieces d 2 King 18.4 Or for their weight ouer-heauy and grieuous to be borne like the Iewish constitutions e Ye lade men with burdens grieuous to be borne Luke 11.46 Why tempt yee God to lay a yoake on the Disciples neâ—kes which neither our fathers nor we were able to beare Acts 15.10 Why as though ye liued in the world are ye burdened with traditions Col. 2.20 Or for their worthinesse in the eyes of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall rites and traditions f Ye lay the Commandement of God apart and obserue the traditions of men as the washing of pots and of cups and many other such like things ye doe Marke 7.8 Yee reiect the Commandements of God that yee may obserue your owne traditions c. making the Word of God of none authoritie by your traditions which you have ordained Ibid. 9.13 Or against the libertie of Christians and to the entangling of them againe with the yoke of seruile bondage g Stand in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage Gal. 5.1 Or last of all any way contrary to the Commandements Word and Will of God h Every plant which my Father hath not planted shall be rooted vp Matth. 15.13.11 Cor. 14.14 But the rites ceremonies and constitutions of the Church they must make altogether and tend both to the nourishing and encrease of loue friendship and quietnesse among Christians and also to the retaining of Gods people in the holy seruice worship and feare of God according to the rule of the Apostle afore mentioned Let all things be done honestly and by orderi. All Churches reformed consent hereunto k Confes Helv. 2 cap. 1. Gal. ar 33. Belg. ar 33. August ar 7. 15. Sax. ar 20. Wittemb ar 35. Suevica c. 14. The Errors and adversaries vnto this truth The premises being as they are most true most false then is it which the Papsts doe publish viz. that The Church hath power to change the Sacraments ordained euen by Christ himselfe Conc. Trid. â—st 5 cap. 2. Whatsoever the Apostles and Rulers of the Church command is to be kept a Test Rhem. an marg p. 336. and obeyedb. The authority of the Church is greater then of the Sacred Scripture c Confess Patrocemen 15. 3. Proposition The Church hath authority to iudge and to determine in controuersies of faith The proofe from Gods Word AVthority is given to the Church and to every member of sound iudgement in the same to iudge in controuersies of faith and so in their places to embrace the truth and to auoid and improue Antichristianity and errors and this is not the priuate opinion of our Church but both the straight commandement of God himselfe particularly vnto all Teachers a and hearers b Cast away prophane and old wives fables 1 Tim 4.7 O Timothy keepe that which is committed unto thee 1 Tim. 6.20 A Bishop must c. hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improue them that say against it c. Tit. 1.9 c. Heare not the words of the prophets that prophesie vnto you and teach you vanities they speake the vision of their owne heart and not of the mouth of the Lord Ier. 23.19 Beware of false prophets Matth. 7.15 Beware of dogges beware of euill workers Phil. 3.2 The sheepe know the shepherds voyce and they will not follow a stranger but they flye from him for they know not the voyce of strangers Iohn 10.4 5. Be not carried about with divers and strange doctrines Heb. 13.9 Beware lest you be also plucked away with the errour of the wicked and fall from your own stedfastnesse 2 Pet. 3.17 If there come any vnto you and bring not this doctrine receive him not to house neither bid him God speed 2 Iohn 10. If any shall say vnto you Loe here is Christ or there beleeve him not For there shall arise false Christs and false prophets Matth. 2.4.23.24 I speake vnto them which have understanding iudge ye what I say 1 Cor. 10 15. Try all things and keepe that which is good 1 Thess 5.21 of Gods Word and generally vnto the whole Church c and also the iudgement of our godly brethren in foraigne countries d Confess Wittemb ar 32. Sucviar 15. The errors and adversaries vnto this truth Vnsound therefore
Wit c. 30 31 33. Suev ar 1. Errors and adversaries unto this truth Of another iudgement are many For Some do thinke the Scripture may be expounded in what sense and to what purpose men list as the Pharises a D. Iren. l 4. cap. 2 5. the Severians b Euf eccl hist lib. 4. c. 29. and Papists among whom there be which from this opinion doe tearme the most holy Word and Scriptures of God most reprochfully A ship-mans hose a Leaden rule a Nose of waxe c Pighius controuer 3. de Ec. Hierac l. 3. c. 3. Lindan praef Cens Colon. Some do mislike all interpretations written Commentaries vpon the Scriptures as vnnecessary and vaine such were Servetus Valdesius Coranus with others of late yeeres d Beza epi. 59. and are the Libertines Sowenkfeldians e Ibid. and Family of Loue f H.N. 1. exhor cap. 16 sect 4. Some depend wholly vpon visions and reuelations as did the Enthusiasts g Thâ—â—d haeret fab l. 3. Nicholas Storch Thomas Monetarius the Anabaptists h D. Maior in Dom. 8. Post trinit homil fol. 440. and our late English reformer Hacket i Arthing sedu p 17. Some dislike of the literall and referre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the Word of God as did the Origenists and doe the Libertines k Calv. contra Anabap. and Family of Love hence teaching one the other that the spirituall vnderstanding is the Word of God and that to embrace the literall sense is to commit Idolatary l Allens conf Some of every place of Scripture will have an exposition both Analogicall Allegoricall Historicall and Morall as the curious Thomists and Monks Some are addicted to an interpretation which they cal mysticall and propheticall as Brocardus Morelius and others Some are of mind that the Gospell or Euangelicall Word cannot be committed to letters and writing saith Lindanus m Lib. 2. c. 2. Some doe thinke as afore also hath bin shewed how that is the odde and onely true sense of the Scriptures which is made and given by the Church n Haeretici Scripturarum cognitioneÌ„ intelligentione extra Ecclesiamponunt nos autem Papistae volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei sic nos Ecclesia Romanae simpliciter credere debemus saith Stapleton Antid in Luc. 10.16 When the authoritie of the Church leaveth the holy Scripture then are they of no more account then Aesops fables Wâ—lf Herman and Pope of Rome o Si Papam qui Christi vicarius est ac cius omnimodam potestatem habet in terris consulerent non erraâ—ent haeretici saith Stella in Lucaeus fol. 499. Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therewithall doth vary whereby that which in the Apostles time was a truth in these dayes shall be a falshood In which error was Cardinall Cusanus p Cusan ad Bohemos epist 2. 6. Proposition The Church is the witnesse and keeper of Gods written Word The proofe from Gods Word THough the Church hath authoritie to heare and determine in controversies of faith yet hath the Church power neither to iudge the Word of God nor to iudge otherwise then Gods Word doth iudge For it is said to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offences contrary to the Doctrine which you haue learned and auoid them a Rom. 16.7 Heare him b Math. 17.5 To him giue all the Prophets witnesse c Acts 10 43. Search the Scriptures d Iohn 5.39 whosoever transgresseth and abideth not in the doctrine of Christ hath not God e 2 Iohn 5.9 Ye are c. built upon the foundation of the Apostles and Prophets f Eph. 2.19 And of the holy Scriptures Thy word is the truth g Iohn 27.17 They have Moses and the Prophets let them heare them Luke 16.29 saith our Saviour Christ Wee have also a sure word of the Prophets saith Saint Peter i 2 Pet 1.19 And Saint Paul The whole Scripture is profitable to teach c k 2 Tim. 6.16 17. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ he is puft vp and knoweth nothing c l 1 Tim. 6 3 4. And so with vs the other Churches conceiue both of the Scriptures and Church m Confe Helv. 2. cap. 1. Bohe. cap. 1. Gal ar 5 Belg. ar 7. Wittemb ar 30 31 32 Sax. ar 11. yet all of vs doe grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time and as a trusty Recorder is to keepe and make knowne what the Word or God which it hath received is which truly hath beene performed afore the Word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iews in Christ his life time n Luke 4.17 in the Primitive Church o Acts 13.27 Acts 15.21 2 Cor. 2.15 2 Cor. 8.18 From the Apostles time by the godly Christians thorow out the world Errors and adversaries unto this truth Be it farre therefore from us to thinke which the Papists doe not stick to write and say namely that The Church is to judge the Scripures and not the Scriptures the Church a Jo. Maria Verractâ—s Pighius in controvers de Ec. The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan b Card. Cusan ep 2. ad Bohe. The Scripture because in their opinion it is unperfect cannot obscure may not ambiguous ought not to be the Iudge So Lindan c Lind. l. 1. c. 1. Latomus d Contra Bucer Petrus à Soto e De S. Scrip. Pighius f Eccl. Hierar l. 1. c. 4. Coster g Enchir. de S. Scrip. c. 1. c. Hee is an heretike that cleaveth to the Scriptures So said Iacobus Hoestratus Again the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethicks of Aristotle as the Commandements of God the Odes of Pindar as the Psalmes of David h Aug. Polit. the works and bookes of men as the writings of God which the Councell of Trent doth i Ses 4. or before and above the Scripture preferre unwritten Traditions Hence Petrus à Soto Tradition saith he is both more ancient and more effectuall then the holy
pro nobis beate Martyr Sebastiane Resp Vt moreamur pestem epidemiae illae si tranfire promissioneÌ„ Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum ut tollat omne noxium Ne pro reatu criminum morbo vexemur dentium Let us pray O Lord we humbly beseech thy Majesty that as thy blessed Apostle Andreas was a Preacher and Ruler of thy Church so he may be a perpetuall intercessor for us through Iesus Christ our Lord. Let us pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the ungodly grant we beseech thee that such as call unto him for helpe may obtaine a good effect of his Godly prayer through our Lord. The vers O blessed Katharine pray for us The Ans That we may be made worthy of the promises of Christ The vers O blessed Martyr Sebastian pray for us The Ans That we may deserve to escape the plague without hurt and obtaine the promises of Christ Christ his noble virgin Apollonia pray unto the Lord to remoove whatsoever is hurtfull lest for the guiltinesse of our sinnes we be vexed with the tooth-ach Whosoever saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not dye of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem revocasti praesta supplicibus tuis qui pro simili peste revocanda sub tua confidunt fiducia ipsius gloriosi Confessoris tui precamine ab ipsa peste epidemiae ab omni perturbatione per Christum Dominum nostrum Oratio ad tres reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctum Trinitatem rogo vos per Regem regum quem vagientem in cunis videre meruistis compatiamini tribulationum mearum hodie intercedatis pro me ad Dominum cujus desiderio exules facti estis Crux Christi protege me Crux Christi salva me Crux Christi defende me ab omni malo Let us pray O Almighty and everlasting God who by the prayers and merits of the most blessed Confessour Roche didst revoke a certaine generall plague grant unto thy suppliants who for the revocation of the like plague doe trust in thy faithfulnesse by the prayer of that thy glorious Confessour wee may be delivered from the plague and from all adversity through Christ our Lord. A prayer unto the three Kings O King Iasper King Melchior King Balthasar I beseech you by every of your names I beseech you by the holy Trinity I beseech you by the King of Kings whom yee deserved to see even in his swadling clothes that you would take pitie on my troubles this day and make intercession for me unto the Lord for whose desire yee made your selves exiles O Christs crosse protect mee O Christs crosse save mee O Christs crosse defend me from all evill 23. Article Of ministring in the Congregation It is not lawfull for any man to take upon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before hee be lawfully called and sent to execute the same 4 And those we ought to judge lawfully called and sent which be 5 chosen and called to this worke 6 by men who have publike authority given unto them in the congregation to call and send ministers into the Lords vineyard The Propositions 1. None publikely may preach but such as thereunto are authorized 2. They must not bee silent who by office are bound to preach 3. The Sacraments may not be administred in the Congregation but by a lawfull Minister 4. There is a lawfull Ministery in the Church 5. They are lawfull Ministers which be ordained by men lawfully appointed to the calling and sending forth of Ministers 6. Before Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods Word THis truth in the holy Scripture is evident For there we finde how Godly men were both called by God and commanded to preach before they would or durft so doe So was Samuel a 1 Sam. 3.3 4. c 20. Ieremy b Ierem. 1.4 5. Iohn Baptist c Joh. 1.6 Christ Iesus himselfe d Ioh 20.21 who also to preach did send the twelve Apostles e Math. 10.5 and the seventy Disciples f Luke 10.1 2. The wicked and false prophets for preaching afore their time are blamed g Ier. 14.14 23 21 27 14 15 29.8 9. 3. A commandement is given us to pray the Lord of the harvest that hee would send forth labourers into his harvest h Matth. 9.38 4. Lastly wee doe reade that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles i 1 Cor. 1â— 28 and Christ being ascended into heaven gave some to be Apostles some Prophets some Evangelists and some Pastors and Teachers k Eph. 4 1â— And all this is acknowledged by the reformed Churches l Cont. Helv. 2. c. 18. Bohe cap â— Gal. â—1 31. Belg. ar 14. Wittem ar 2â— Suâ—â— ar 13. The errors and adversaries unto this truth And so are we against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be uncircumcised Philistims a Ans to the execut of lust cap. 3. p. 44. sacrilegious ministers b Ib. c. 9. p. 211. Ieroboams priests inordinate c Ib. c. 5. p. 91. and unordered Apostataes d Ib. c. 3. p 41. and next the Barrowists who say how the said Preachers are sent of God in his anger to deceive the people with lies e R. A. confut of Brow p. 113. Who publish how the word is not taught by the Sermons of Ministers but onely by the Revelation of the Spirit so did Muncer the Anabaptist f Sleiden com lib. â— and so doth H.N. g H. N Evang. c. 13. sect 6. and Spir. land c. 48 sect 5. and his Family of Love h Letter to the Br. of Roch. Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penry Greenwood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not privately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R. H i R H. in Psal 122. Who teach that Lay-men may teach to get faith k R. A. conf of Brownism p. 113. and that every particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments
by the commandements given unto the Priests for the choice of their wives a Lev. 21.7 and by the examples also of Religious Priests as Aaron b Levit. 22.1 Eli c 1 Sam. 3.13 Zacharias c d Luke 1.5 and Prophets which were all married as it is thought except Ieremy From the New Testament by the words of S. Paul who saith a Bishop must be the husband of one wife one that hath children under obedience e 2 Tim. 3. An elder must be unreproveable the husband of one wife having faithfull children f Tit. 1.5 6. Deacons must be the husbands of one wife and have wives that be honest not evill speakers c g 1 Tim. 2.11 12. And by the example of Peter h Matth. 8.14 Paul i Phil. 4.2 yea of the Apostles k 1 Cor. 6.5 who were all married men Iohn the Evangelist onely except as some thinke All sincere Churches and professors subscribe hereunto l Conf. Helv. 1. ar 37. 2. c. 29 Basil ar 1. sect 1. 2. Bohe. c. 6. 16. Gal. ar 24. Aug. de abus Sax. ar 18. 21. Wittemb c. 21. 26. Suc. c. 12. The adversaries unto this truth And none of Gods Churches or people be of the minde Either of the Vigilantians that all and every one of the Clergy is necessarily to marry or not to be admitted for a Minister a D. Hiero. advers vigil Or of the Iovinians whose Elect Priests might not marry b D. Aug. epist 74. Or of the Popists who teach that From the Apostles time it was neither lawfull for Priests to marry c Majora clymilit eccles The three orders of Deacons Subdeacons and Priests are bound not to marry d Test Rhem. annot marg p. 571. After Orders to marry it is not lawfull e Ibid. an 1 Tim. 3.2 it is to turne back unto Satan an Apostacie f Ibid. an 1 Tim. 5.15 None may be a Priest though he will vow a single life if he have beene a married man g Ibid. an 1 Tim. 3.2 For a priest to play the whore-master it is lesse offence then to take a wife This was the speech of Cardinall Campeius h Sleidan com 1 Tim. 5.9 l. 4. And most famous in the Romish Clergie for their uncleane and uncontinent life Hence written is it Of Pope Paul the 2. Auxia testiculos Pauli ne Roma requiras Filia huic nata est haec docet esse marem Of Pope Innocen the 8. Bis quatuor Nocens genuit puellulos Totidem sed Nocens genuit puellulas O Roma possis hunc meritò dicere Patrem Of Pope Alex. the 6. Non spade Alexander fuerat Lucretia nempe Illius conjux nata narusque fuit Of the Priests Multi vos sanctos multi vos dicere Patres Gaudent vobis nomina tanta placent Ast ego vos sanctos non possum dicere Patres Possum cum natos vos genuisse sciam Of the Iesuits With woman ye lye not but with males rather Speake Iesuite how canst thou be a Father c i Iesuits catec 2. B. cap. 5. p. 114. b. 2. Proposition It is lawfull by the Word of God for all Christian men and women to marry at their owne discretion in the feare of God The proofe from Gods Word THE Spirit of God saith unto men and women in all ages Bring forth fruit and multiply and fill the earth a Gen. 1.27 28 Marriage is honourable among all men and the bed undefiled b Heb. 13.4 To avoide fornication let every man have his wife and every woman have her husband c 1 Cor. 7.2 If they cannot abstaine let them marry d Ibid. 9. Notwithstanding in saying that Christians may marry at their discretion the meaning is not that any may marry if they thinke good either within the degrees of kindred and affinitie prohibited by wholesome lawes or without the consent of parents or of others in the roome of parents if they be under tuition or to other ends then God hath prefixed So testifie with us the reformed Churches e Conf. Helv. 1. ar 37. 2. c. 29 Bohem. c. 19. Gal. ar 24. Aug. de abus ar 4 5 Saxon. art 18. Wittem c. 21.26 Suc. c. 22. Errors and adversaries unto this truth Greatly hath this truth beene crossed and contradicted For Some leave it not to men and womens discretion but compell them whether they will or not to marry so did the Ossenes a Hey de descrip urbis Hierusal l. 3. Some utterly doe condemne marriage as did the Gnostikes b D. Iren. the Hieracites c August de haeres the Priscillianists d Leg. epist 93. c. 7. the Montanists e Euseb the Satumians f Epiphan the Aerians g Philastr the Apostolikes h Epiphan Some allow of the wedded life yet not in all sorts of persons For The Papists forbid all Clergy men to marry i Test Rhem. annot 1 Tim. 5.6 as also all God-fathers God-mothers and whosoever be of spirituall kindred k See above ar 25. pr. 8. Some will have none to marry but Virgins and single persons as the Henricians l Magd. eccles hist Cen. 12. cap. 25. Some condemne all iteration of marriage or twice marrying the husband or wife being dead such heretikes were the Catharans m D. August de haeres c. Some would have women though married to be all common as the Nicolaitans n D. Iren. and Davi-Georgians o Hist D. Georgi◠Some will not marry according to Gods Ordinance but thinke that one man at one and the same time may have many wives In which error were the Hermogenians p Tertul. adue Hermog and are the Ochiniter q Beza epist 10.11 33. Article Of excommunicate persons how they are to be auoyded That person 1 which by open denunciation of the Church is right cut off from the unity of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an Heathen and Publican 2 untill hee bee openly reconciled by penance and received into the Church by a Iudge that hath authoritie thereto The Propositions 1. The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican 2. An excommunicate person truly repenting is to be received into the Church againe 1. Proposition The person that is rightly by the Church excommunicate is of all the faithfull to be taken for an Heathen and Publican The proofe from Gods Word THE most severe and vttermost punishment that the visible Church can inflict upon the wicked and ungodly of this world is excommunication which is a part of discipline to be exercised and that upon urgent occasions and it is commended unto the Church even by God himselfe who in his Word hath prescribed 1. Who are to excommunicate namely
Word either proved elected called ordained 1. Admon 10 â— c Parâ—iam Hence the Church of England wanteth say they her Pastors and Teachers n Fr ct scr on Rom. 12. p. 36. and hence they urge divers afore ordained to seeke at their Classis a new approbation which they tearme the Lords ordinance o Eng. Scotti 3. B. c. 14. p. 113. and to take new callings from classicall ministers renouncing their calling from Bishops p Ibid. 37. Article Of the Civill Magistrate 1 The Kings Majestie hath the chiefe power in this Realme of England other his dominions â— unto whom the chiefe government of all Estates of this Realme whether they be Ecclesiasticall or Civill in all causes doth appertaine and is not nor ought to be subject to any forraine jurisdiction where wee attribute to the Kings Majestie the chiefe government by which titles we understand the minds of some slanderous folkes to be offended 3 we give not to our Prince the ministring either of Gods Word or of the Sacraments the which thing the Injunctions also sometime set forth by Elizabeth our late Queene doe most plainely testifie but that onely prerogative which we see to have beene given alwayes to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall 4 and restraine with the civill sword the stubborne and evill doers 5 The Bishop of Rome hath no jurisdiction in this Realme of England 6 The Lawes of the Realme may punish Christian men with death for hainous and grievous offences 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serve in the warres The Propositions 1. The Kings Majestie hath the chiefe power in this Realme of England and other his Dominions 2. The Kings Majestie hath the chiefe government of all estates Ecclesiasticall and Civill in all causes within his Dominions 3. His Highnesse may not execute the Ecclesiasticall duties of preaching and ministring the Sacraments and yet is to prescribe lawes and directions unto all estates both Ecclesiasticall and temporall 4. The King by his authority is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no jurisdiction in this Realme of England nor of the other of the Kings Dominions 6. By the lawes of this Realme Christian men for hainous and grievous offences may be put to death 7. It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serve in warres 1. Proposition The Kings Majestie hath the chiefe power in this Realme of England and other his Dominions The proofe from Gods Word DIvers and sundry be the formes of Common-weales and Magistracie For some where many and they of the inferiour people beare the sway as in a Democraty some where a few and that of choice and the best men doe governe as in an Aristocraty and some where one man or woman hath the preeminence as in a Monarchie such is the government of this Kingdome Notwithstanding whatsoever the government is either Democraticall Aristocraticall or Monarchciall Gods Word doth teach us that There is no power but of God the powers that be are ordained of God and that whosoever resisteth the power resisteth the ordinance of God a Rom. 13.1 â— We must be subject to the principalities and powers and obedient and ready to every good work b Tit. 3.1 Wee must submit our selves unto all manner of ordinance of man for the Lords sake c 1 Pet. 2.15 Wee mest pray for Kings and for all that be in authoritie d 1 Tim. 2.1 Finally wee must give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare and honour to whom honour is due e Rom. 13.7 But of the Monarchciall government speciall mention is made in the writings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall be thy nources saith Esay f Esa 43.23 The Apostle Peter calleth the King the superiour or him that hath the chiefe power as our King Iames hath in his Dominions g 1 Pet. 2.13 All Churches Protestant and reformed subscribe unto this doctrine h Conf. Helv. 1. ar 26. 2. c. 30 Basi ar 7. Boh. c. 16. in the Concil Belg. ar 36. Aug ar 16. 17. Sax. ar 23. Suc. in petor as both Apostolicall and Orthodoxall The Errors and adversaries unto this truth These Churches with us and wee with them utterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despise government and speake evill of them which are in authority a Epi. of Iu. 8. Of the Manichies b D. August contra Faust l. 22. c 74. Fratricellians c W. Tho. disc of Italy p. 59 Flagelliferies d Pratcol haeres de Flageâ— Anabaptists e Alth. Conc. Io. pag. Io. 191. and Family of Love f H. N calleth a King The scum of ignorance Spir. land c. 6. sect 5 all which raile upon and condemne Magistracie Of them who allow not of the government by women but utterly detest the same such were they in Italy which said Interitus mundi est à muliere regi g W. Th. descr of Italy pag. 129. â— Againe speaking unto women Abundè magna civitas vobis sit domus publicum neque noscatis neque vos noscat h Lud. Vives de insti fâ—m Chr. lib. such in France who thinke how the Law of God and nature is violated where a woman is suffered to raigne and governe i Nec solum nâ—turae jura convelluntur sed etiam omnium gentium quae nunquam faeminas regnare permiseâ—unt c. Bodin meth hist c. 6. p. 257. such in Scotland or Scottish men rather from Geneva which wrote that A womans government is a monstriferous Empire most detestable and damnable k Against the regim of women Blast praef Againe I am assured that God hath revealed to some in this age that it is more then a monster in nature that a woman shall raigne and have Empire above man c l Ibid. And little differing from these men are they in England which tearmed The Harborough for faithfull subjects a carnall and unlearned booke smelling altogether of earth without time and without reason for defending the regiment of women over men when it falleth unto them by inheritance to governe to be lawfull and good m Martin Marprel epist of D. Bridges Hee which so censureth the said Harborough was the Mar-prelate and this his Censure declareth that he was the Mar-prince aswell as the Mar-prelate 2. Proposition The Kings Majestie hath the chiefe government of all estates Ecclesiasticall and Civill in all causes within his Dominions The proofe from Gods Word VVE ascribe that unto our King by this assertion which is
persons not a Trinity to be worshipped so did Anastasius the Emperor command and the Apollinarians did hold l Athanas ad Epictet Some doe grant and acknowledge the name of three in the God-head but deny their persons such were the Noetians Praxentans and Hermogenians These 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 Serverus Againe some doe grant the names persons of three and yet depriue not onely the Son and holy Ghost of their diuinity but the whole Trinity also of their properties For they say there is 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 spoyling so both the Son and holy Ghost of their deity and the whole Trinity of their properties Such were the Arrian and Macedonian heretikes hence by-named Pneumatomachons because they waged battell with the holy Ghost And some doe bring in other names of deity besides of the Father Sonne and holy Ghost as did the Priscilianists m Concil Bra. car cap. 2. 2. Article Of the Word of God which was made very man The Sonne which is 1 the Word of the Father begotten from everlasting of the Father the very eternall God of one substance with the Father 2 tooke mans nature in the wombe of the blessed Virgin 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 whereof is one Christ very God and very man who suffered was crucified dead and buried to reconcile his Father to vs and to be a Sacrifice not only for originall guile 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 the very God The proofe from Gods Word IN the beginning was the Word and the Word was with God and that Word was God a Iohn 1.1 This is written of Christ Therefore Christ is God Christ was begotten of the Father from everlasting b Psal 2.7 Acts 13.33 Heb. 1.5 Therefore very God This is life eternall that they know thee to be very God and whom thou hast sent Iesus Christ c Iohn 17.3 They shall call his name Emanuel which is by interpretation God with vs d Matth. 1.23 Christ he is the brightnesse of the glory and the engraued Image of the Father his person and beareth up all things by his mighty hand e Heb. 1.3 I beleeue in God the Father c. and in Iesus Christ his onely Sonne our Lord Symb. Apost The Godhead of the Father of the Son and of the holy Ghost is all one the glory equall the Maiesty co-eternall Such as the Father is such is the Sonne The Father vncreate the Sonne vncreate The Father incomprehensible the Sonne incomprehensible The Father eternall the Son eternall The Father is Almighty the Son Almighty The Father is God and the Sonne is God The Father is Lord and the Sonne is Lord Symbol Athanas I beleeue in God the Father Almighty c. and in one Lord Iesus Christ the onely begotten Sonne of God begotten of his Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father Therefore very God And this both hath beene of the ancient Christians f Symbo Nicen. and is the Faith of the reformed Churches g Confe Helv. 1. ar 11. â— c 11. Bohem. cap. 4.6 August ar 6. Gal. ar 13 14. Belg. ar 10. Wittemb c. 2. Sueuica ar 1. The errors and aduersaries vnto this truth Miserably therefore do they erre which either deny or impugne the Deity 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 a Theod. haer fab lib 4. The Cerinthians b Irenaeus The Ebionites among whom some said that Christ Iesus was a meere man others acknowledged him to be God but not from everlasting c Euseb eccles l. hist l. 3 c. 27. The Eunomians d Basil 5. contra Eunom The Samosatenians who thought that Christ was not the Sonne of God before his incarnation e Concil Bracar cap. 1. The Nestorians whose opinion was that Christ became God by merit but was not God by nature f Liberatus The Macedonians which vtterly denyed the Sonne to be of one substance with the Father g Theodoret. l. 4. haeret fab The Agnoites who held that the diuine nature of Christ was ignorant of some things h Gregor ep 22 l. 8. Againe some late heretikes even to the death never would acknowledge Christ Iesus to be the true and very God as namely Certaine Catabaptists i Zuing. lib. contra Catab Blandrat k Beza ep 19. Matthew Hamant burnt at Norwich An. 1579. one of whose heresies was that Christ was a meere and sinfull man l Iohn chron 12.29 Francis Ker burnt also at Norwich An. 1588 who most obstinately maintained that Christ was not God till after his resurrection Dauid George sometime of Basil who affirmed himselfe to be greater for power then ever Christ was m Hist Dauidis Georg. In oppugning the deity of our Sauiour with these heretiks ioyne the Iewes n Lud Caret I. divinior visci ad Iudaeos and Turkes which say that Christ was a good man such as Moses and Mahomet were o Policy of the Turkish Emp. c. 5 p 16. 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 whom may be added the Family of Love p Display of the Fam. of Love H. 7. ar 2. Proposition Christ is very man The proofe from Gods Word HOlding the humanity of Christ wee ioyne with the blessed Prophets and Euangelists who either prophecied of his future incarnation a The seed of the woman shal breake thine hâ—ad Gen. 3.15 The Scepter shall not depâ—â—t c. vntill Shiloh come Gen. 49 1â— and conception in the wombe of a Virgin b Behold a Virgin shall conâ—â—iâ—â— and beare a Son Esay 7.14 or plainely auouched and writ both that the Virgin Mary was his Mother c Matth. 10.18 2â— Luk. 27 31.34 and that as very man he grew and increased in strength d Luk. 2.40 endured hunger e When he had â—â—sted 40
which affirme that Christ in body soule went some think as it were into Hell when upon the Crosse and elsewhere hee suffered the terrors and torments prophesied of Esay 53. v. 6.10 Psal 116. v. 2. and mentioned Matth. 26. v. 38. or 27. v. 46 Luk. 22. v. 42. some say even into hell the very place destined for the Reprobate which he entred into the very moment of his Resurrection at which time hee shewed and declared himselfe a most glorious Conquerour both of death and Hell the most powerfull enemies Errors and adversaries unto this truth But till wee know the native and undoubted sense of this article and mysterie of religion persist wee adversaries unto them which say That Christ descended not into hell at all calling this article an error and a fable as Carlile doth a Carlile against D Smith p. 18.77 That Christ being dead descended into the place of everlasting torments where in soule he endured for a time the very paines which the damned spirits without intermission doe abide Bannisters error b Treat of Bannisters error That Christ alive upon the crosse humbled himselfe usque ad inferni tremenda tormenta even unto the dreadfull torments of hell c Pagets Catech Latin endured for a time those torments quales reprobi in aeternum sensuri sunt which the reprobates shall everlastingly suffer in hell d Pisc in Luc. 12.10 even despaired of Gods mercy finding God at this time Non patrem sed Tyrannum not a Father but a Tyrant and overcame despaire by despaire death by death hell by hell and Satan by Satan e Ferus in Math. 27. suffered actually all the torments of hell for our redemption and descended into the heauiest torments that Hell could yeeld f Humes Rejoind p. 38. 138. 152. suffered the torments of hell The second death Abiection from God g Houshold Catech. and was made a curse that is had the bitter anguish of Gods wrath in his soule and body which is the fire that shall never bee quenched h Giffords Catech That Christ personally in soule went downe into Lake Lymbo to fetch from thence as Canisius i Canis Catech to lose from thence as Vaux he saith k Vaux Catech. the soules of our forefathers which afore his death as the Papists dreame were shut up in the close prison of Hell l Test Rhem. an Luc. 16.26 That Christ by his descension hath quite turned Hell into Paradise Costerus the Iesuites error m Coster instit l. 5. 4. Article Of the Resurrection of Christ Christ did truly arise againe from death and tooke againe his body with flesh bones and all things appertaining to the perfection of mans nature 2 wherewith he ascended into heaven 3 and there sitteth untill he returne to iudge all men at the last day The Propositions 1. Christ is risen from the dead 2. Christ is ascended into heaven 3. Christ shall come againe at the last day to iudge all men even the quicke and the dead 1. Proposition Christ is risen from the dead The proofe from Gods Word THE Resurrection of Christ may easily be prooved from the holy Scriptures in which it is euident first that Christ should a Thou wilt not suffer thine holy One to see corruption Psal 16.10 After he is killed he shall rise againe the third day Marc 9.31 and 10.34 Luke 9.32 and next that he did rise from death vnto life both by his appearing to Mary Magdalene b Iohn 20.14 to diuers women c Math. 28.9 to two d Luke 24.13.15 30 31. to tenne e Iohn 20.19 to all the Disciples to moe then fiue hundred brethren at once g 1 Cor. 15.6 to sundry persons by the space of forty dayes together h Acts 1.3 and by the testimony also of the Apostles Peter i Acts 1.22 and 2.32 1 Pet. 1.3 and Paul k Acts 17.2 3. Rom. 10.9 1 Cor. 15.4 5 c A truth both beleeved and acknowledged by Gods people from age to age l Symbol Apost Athan. Nicen. Confess Helvet 1. ar 11 and 2. c 11. Basil ar 4. Bohem. c. 6. Gal. 15.16 Belg. ar 20. August ar 3. Suâ—viâ— ar 2. Haâ—mon confess praef Errors and adversaries unto this truth Vtterly false then and vnchristian is the opinion of those men Which vtterly deny the resurrection of any flesh as did the Sadduces a The Sadduces say there is no resurrection Matth. 22.23 they deny there is any resurrection Luk. 20.27 they say there is no resurrection neither angel nor spirit Act. 23.8 the false apostles b How say some among you that there is no resurrection of the dead 1 Cor. 15 12â— Simon Magus c Epiphan and the Manichies d August contra Faust l. 4. c. 16. Which would acknowledge no resurrection of Christ as would not nor will the Iewes e Mat. 28.13 15. Iud. Cater l divinor visor nor heretike Hamant f Holinsh chron fol. 1299. nor Dauid George one of which errors was that the flesh of Christ was dissolued into ashes and so rose no more g Hist Dauidis Georg. Which affirme as did Corinthus that Christ shall rise againe but yet is not risen h Philaster Which say how our Sauiour after his resurrection was so deified as he retained no more the parts and properties of his body and soule nor the vnion of both natures but is meerely God So thought the Schwenkfeldians Which take the Resurrection of Christ to be but an allegory and no true certaine history as doe the Family of Love i Display in allens confesse 2. Proposition Christ is ascended into heaven The proofe from Gods Word IN saying how Christ with his body is ascended into heaven and there sitteth and abideth we doe agree with the Prophets a Psal 47 5 68 18.110 1. Euangelists b Maty 23.44.25 65. Act. 1.9 Luk 24.51 and Apostles c Rom. 8 34. Eph. c. 8. with the ancient Fathers d Symb. Apo. Athan. Nicen. and Gods people our brethren throughout all Christendome e Confess Helv 1 ar 1 2. c 1. Basi ar 4. Bohe c 6. Gal. ar 15 Bel. ar 20. Aug ar 3. Saxon ar 3 Suevie ar 2. The Errors and adversaries unto this truth But we alltogether dissent From Hamant the English hereticke which denyed the ascension of Christ a Holinsh chro fol. 1299. Also from Ket the heretike and Apostata which likewise denyed our Sauiours ascension affirming that his humane nature is not in heauen but in Iudea gathering a Church and people Also from the Germane Vbiquitaries and Papists they saying that Christ as man is not onely in heaven but in earth too at this instant wheresoeuer the deity is b Ia. Smidelinus Vbiquitatis Apostolus Beza epist 61. these affirming the humane nature of Christ is wheresoever the Sacrament of the Altar is administred c Ergo
we must not beleeue in the holy Ghost saith Bredwell writing against Glouer p. 102. among us at home Some affirme the holy Ghost to be but a meere creature as did Arius h Theod. l 5. c. 10. the Semiarians i Philast the Macedonian heretikes k Soz. l. 4. c 27. the Tropickes l Athan. Ochinus m Zanch. de El par l. 2. c. 5. Some haue assumed the style and title of the holy Ghost unto themselues as did Simon Magus n D. â—ren Montanus o Eus I. 5. c. 18. and Manes p Chry des S. Some have given the title of the holy Ghost vnto men and women so Hierax said that Melchisedech was the holy Ghost q Epiphan Simon Magus tearmed his Helene the holy Ghost r Epiphan The Helche said the holy Ghost was a woman and the naturall sister of Christ Å¿ Epiphan Many Papists and namely the Franciscanes t Alcar Fr l â— blush not to say that S Francis is the holy Ghost 2. Proposition The holy Ghost is of one substance maiesty and glory with the Father and the Sonne The proofe from Gods Word THE holy Ghost effâ—cted the incarnation of Christ a Mat 1.18 10. Luke 1.35 teacheth all things b Ioh. 14.26 leadeth into all truth c Ioh. 26.13 giueth vtterance to his seruants d Acts 2.4 and gifts unto his people e 1 Cor. 12.8 placeth Rulers in the Church and Ouerseers to feede the flocke of God f Acts 20.28 sealeth the Elect vnto the day of redemption g Eph. 4.30 aswell as the Father and the Son and these three viz. the Father the Word and the holy Ghost are one h 1 Iohn 5.7 Therefore is the holy Ghost of one substance maiesty and glory with the Father and the Sonne And this was the beliefe of the ancient Fathers I beleeue say they in the holy Ghost the Lord and giuer of life c. who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets i Symb. Nicen. The Godhead of the Father of the Sonne and of the holy Ghost is all one the glory equall the maiesty coeternall Such as the Father is such is the Sonne and such is the holy Ghost c. And in this Trinitie none is afore or after other none is greater or lesse then another But the whole three persons be coeternall together and coequall k Symb. Ath. The very same doe all reformed Churches beleeue and confesse l Confes Helv 1. ar 6 2. c. 3. Basil ar 1. Bohem. c. 3 Gal ar 1. Belg. ar 1. Aug. ar 1 Wittemb c. 1 2. Sucrica ar 1. The Errors and adversaries unto this truth The premisses doe make Against the Tretheites which affirme the holy Ghost to be inferiour unto the Father a Zanch de 3. Eâ— par 2 l. 5. c. 1 Against the Arrians who said the holy Ghost was inferior to the Sonne b Aug. contr Mar. Aâ—rian Against the Macedonian heretikes who held the holy Ghost to be but a minister and servant of the Father and the Sonne c Ruffin l. 1. c. 25. yet of more excellent maiesty and dignity then the Angels d Niceph. l. 9. c. 17. Against many erroneous spirits which deliver the holy Ghost to be nothing else but The motion of God in his creatures as did the Samosatenians e Confess Aug. 5. ar 3. A bare power and efficacy of God working by a secret inspiration as the Turkes f Pol. of the Tur. Emp. 3. c. and certaine English Sadduces doe imagine * Hutâ—â— inson in his Image of God c. 24. p 112 â— The Inheritance allotted to the faithfull g H. N. in his Inâ—â—ruct praef seâ—â— 7. and the being or vertuous estate of Christ h Idem in his Spir. and praef sect 14. as dreameth H.N. The affection of charity or Love within vs an error of Petrus Lombardus i Sen l. 1. dist sect 5. 2. Gods love fauour and vertue whereby he worketh in his children so thought Ochinus k Zanch. de 3. E. par 1 l 4. c 1. and Servetus l Zanch ib. l. 1. c. 2. 2. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods Word THe proceeding of the holy Ghost from the Father and the Sonne we gather from the holy Scripture which teacheth how The Father sendeth the Comforter which is the holy Ghost in the name of the Sonne a John 14.16 and the Sonne sendeth the Comforter the Spirit of truth from the Father b John 15.26 he proceedeth of the Father c Ibid. and is sent of the Sonne d John 16.7 So with us say the ancient Fathers and Christians He proceedeth from the Father and the Sonne e Symb. Nicâ—n The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one Sonne not three Sonnes one holy Ghost not three holy Ghosts f Symb. Athan. which is the faith of the moderne Christians g Confes Hâ—â— 1. c. 3. Gal. c. 3 Belg. ar 8. 11. Wittemb c. 3. Sucrica ar 1. The adversaries unto this truth This discovereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe a Basi serm de sp S. That the holy Ghost proceedeth from the Father but not from the Sonne as at this day the Grecians b Russe Commonweale â— 23 the Russians c Guagnin de relig Moscov the Moscovites d Father de relig Moscov maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an errour of Peter Lombard e T. Sent l. 1. distinct 14. uncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiency of the holy Scripture for salvation Holy Scripture 1 containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the faith or be thought requisite and necessary to salvation 2 In the name of the holy Scripture we doe understand those Canonicall bookes of the Old and New Testament of whose authoritie was never any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Ioshua Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Ecclesiastes or the
29. which sheweth vvhereunto onely the Primitive Church necessarily was tyed By the Apostles doctrine b Rom. 13.1 1 Pet. 2.13 14 which enjoyneth the Christians to yeeld obedience unto the ordinances of their lawfull Governers and Commanders whatsoever By the Apostles example and namely of the blessed Saint Paul c Acts. 16.37 Act. 22.25 c. Act. 25.11.12 who tooke benefit and made good use of the Romane and Emperiall Lawes Errors and adversaries unto this truth This truth neither is nor ever was oppugned by any Church Onely among our selves some thinke us necessarily eyed unto all the Iudicials of Moses as the Brownists For they say The Iawes Iudiciall of Moses belong as well unto Christians as they did unto the Iewes a Barrowes disco p. 127. Others that we are bound though not unto all yet unto some of the Iudicials as holdeth T. C. b 1. Reply sect 1 3. and Philip Stubs c Anatom of abuses 2. part Dâ—b 5. Proposition No Christian man whatsover is freed from the obedience of the law Morall The proofes from Gods Word THink not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfil them For truly I say unto you saith our Saviour Christ til heaven and earth perish one jot or one tittle of the law shall not scape till all things be fulfilled whosoever therefore shall break one of these least Commandements and teach men so shall be called the least in the Kingdome of Heaven c a Matth. 5.17 18 19. If thou wilt enter into life keep the Commandements c. Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy father and thy mother b Mat. 19.17 18 19. Doe we make the Law of none effect through faith God forbid yea we establish the Law c Rom. 3.31 Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God d 1 Cor. 7.19 The publike confessions of the Churches of God in France e Art 23. and Belgia f Art 25. agree with this Doctrine Errors and adversaries unto this truth Whereby are condemned as most wicked and unsound the Opinions Of the Manichies who found fault with the whole Law of God as wicked and proceding not from the true God but from the prince of darkenesse a Aug. conâ— Faust epist 11. and 74. Of Brownist Glover whose opinion was that Love now is come in the place of the ten Commandements b Bredweb detect p. 119. Of Iohannes Istebius and his followers the Antinomies who will not have Gods Law to be preached nor the conscience of sinners to be terrified and troubled with the Iudgements of God c Sim. Paulimeth par 2. de lege Deâ— p. 54. Of Banister among our selves who held how it is utterly evill for the elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth d Bani error 8. Article Of the three Creedes 1 The three Creeds Nicene Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to be received and beleeved For 2 they may be prooved by most certaine warrants of holy Scripture The Propositions 1. The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved 2. The three Creeds viz. The Nicene Athanasian and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved THis proposition the Churches of God both anciently and in these last dayes a Confess Helv. 2 c. 11. Gal. ar 5. Belg ar 9. Saxo ar 1. doe acknowledge for true The errors and adversaries unto this truth Therefore much out of the way of godlinesse are they which tearme the Apostles Creede A forged patchery as Barrowe doth a Bar. dis p. 76. and Athanasius Sathanasius Creede so did Gregorius Paulus in Polonia b Genebr l. 4. p. 1158. and the new Arrians and Nestorians in Lituania c Surius chro p. 320. My selfe some 28. yeares agoe heard a great learned man whose name upon another occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole and an Asse for his booke de tribus Elohim which refuteth the new Arrians against whose founders the Creeds of Athanasius and Nicene were devised Him attentively I heard but could never since abide for those words and indeed I never saw him since 2. Proposition The three Creeds viz. the Nicene Athanasian and of the Apostles may be prooved by the holy Scripture The proofe from Gods Word THan this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom we are to beleeve is for essence but one a Deut. 6.4 Mal. 2.10 1 Cor. 8.4 Eph 4.5 6. in persons three b Matth. 3.17 Gal. 4.6 1 John 5.7 viz. The Father the Creator c Psal 134.3 the Son the Redeemer d Esa 53.4 Rom. 5.18 Gal 3.13 Eph. 2.16 1 Iohn 2.2 the holy Ghost the Sanctifier e 1 Cor. 1.21 22. 1 Pet. 1.2 Next of the people of God which we must thinke and beleeve is The holy f Eph. 1.3 4. and 2.21 Col 2.22 and Catholike Church g Esa 54. 2. Psal 87.4 Acts 1.8 c. Eph. 2 14. Reu. 5.9 The Communion of Saints h Eph. 4.15 1 Cor. 10.16 Heb. â—0 25 1 Iohn 1.7 Pardoned of all their sinnes i Esa 44.22 Math. 18.23 c. Col. 2.13 And appointed to arise from death k Ioh. 5.28 1 Cor. 15. Phil 3.21 1 Iohn 6.39 and to enioy eternall life both in body and soule l Pet. 1.4 Reuel 21.4 The aduersaries vnto this truth Therfore we are enemies to all aduersaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarians Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sin standeth not in the following of Adam as the Pelagians doe mainely talk but 2 it is the fault and corruption of the nature of euery man that naturally is engendred of the off-spring of Adam whereby man is very farre gone from originall righteousnesse is inclined to euill so that the flesh lusteth against the Spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the Flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some doe expound the wisedome some the Sensuality some the affection some the desire of the flesh is not subiect to the Law of God
sheweth that thereby are knowne the good trees from the bad i Matth. 7.16 the wheat from the chaffe k Matth. 3.12 the true disciples from the false c John 13.35 the sonnes of God from the children of Satan d Luke 6.36 Eph. 1.1 1 Joh. 3.10 the regenerate from the unbeleevers Iam. 2.18 1 Pet. 1.17 Eph. 4.17 Hereunto the Saints and Churches doe subscribe f Confess Helv. 2. c. 16. Basil ar 8. Bohem. c. 7. Gal. ar 22. Belg. ar 2. Saxon ar 3. Wittemb c 7. Suâ—vica c. 4. Errors and adversaries unto this truth The faithfull shew their works yet neither to have them seene of men as did the hypocriticall Pharises Mat. 6. 7. nor thereby to merit heaven as doe the Pharisaical Papists whose doctrine is that Good works are meritorious Test Rhem an Rom 2.6 1 Cor. 3.8 2 Cor. 5 10. Heb. 6.20 Jam. 2.2 Good works as Contrition Confession and Satisfaction done in penance not onely doe merit but are besides a Sacrament for to attaine reconciliation with God and forgivenesse of sinnes i Concil Trid. sess 4. c. 3. Life eternall is due unto good workes by the justice of God k Concil Trid. sess 6. can 42. 13. Article Of Workes before Justification Workes done before the grace of Christ and the inspiration of his Spirit 1 are not pleasant to God for asmuch as they spring not of Faith in Iesus Christ 2 neither doe they make men meet to receive grace or as the Schoole Authors say deserve grace of congruity yea rather 3 for that they are not done as God hath willed and commanded them to be done we doubt not but they have the nature of sinne The Propositions 1. Works done before justification please not God 1. Workes done before justification deserve not grace of congruity 3. Workes done before justification have the nature of sinne 1. Proposition Workes done before justification please not God The proofe from Gods Word BEfore men doe please God a Matth. 7.16 nothing that they doe can please him But men please not God being not renued and justified by the Spirit For before men be regenerate they are not grapes but thornes not figs but thistles not good but evill trees b Matth. 12.33 Luk. 6.43 not lively but dead boughes c John 15.4 not engraffed but wild Olives d Rom. 11.17.23 not friends but enemies e Rom. 5.10 not the sonnes of God but f Eph. 2.3 the children of wrath which bring forth no good fruit As the Churches also acknowledge g Confes Helv. 2. cap. 15. Aug. ar 20. The Errors and adversaries unto this truth Hereby the vanity of them is perceived which thinke before mans justification his deeds doe please God such are the Papists and were the Basilidians The Papists teach that Works done without faith doe please God a Andrad de Fide lib. 3. Good workes not in respect of Christ onely but in themselves considered please God b Tapp p. 189 The Basilidians placed the dooers of civill and philosophicall righteousnesse performed without faith in Christ in the very heavens e Clem. Alex. strom lib. 2. 2. Proposition Workes done before Iustification deserve not grace of congruitie The unregenerate not yet justified have nothing in them to moove God to be gracious unto them and being as they are old Eph. 4.22 not new creatures enemies b Rom. 8.10 not favourers of godlinesse The children of wrath Eph. 2 2. not of God sinners Rom. 5.8 nor vertuously bent Infidels Tit. 1.15 â— and not beleevers of congruity deserve no grace at Gods hands which is the faith too and confession of other Churches Confes Helv 2. c. 16. Bohem. c. 7. Belg. ar 23. Aug. ar 4.20 Saxon. ar 3. 8. Witt. ar 5. Errors and adversaries unto this truth This overthroweth the Popish assertions concerning merits of congruity Test Râ—â—m an Act. 10.2 and that by good workes man is justified before God and made heire of eternall life Concil Trid. sess 6. c. 10. As evill works deserve hell fire so eternall happinesse is deserved by good works c And radâ—le Fide lib. 6. 3. Proposition Workes done before justification have the nature of sinne The proofe from Gods Word VVHatsoever men doe not yet justified before God it is sinne for of such persons the best workes which they doe even their Fasting a Wherefore have we fasted and thou seest it not we have puâ—ished our selves thou regardest it not Esay 58.3 Did you fast unto me Zach. 5.7 They have their reward Matth. 6.16 praying b Hee that turneth away his care from hearing the Law even his prayer shall be abominable Prov. 28.9 Almes-deeds When thou prayest be not as the hypocrites c. they have their reward Matth 6.5 Take heed that ye give not your almes before men c. they have their reward Matth. 6.1 2. sacrificing unto God d Will I eate the flesh of Bulls or drinke the bloud of Goats Psal 50.13 Bring me no more oblations in vaine incense is an abomination unto me c. Esa 1.13 Hee that killeth a bullock is as if he slew a man hee that sacrificeth a sheepe as if he cut off a dogges neck hee that offereth an oblation as if he offered swines bloud hee that remembreth incense as if he blessed an idoll Esay 66.3 prophesying and working of miracles even in the name of Christ e Lord Lord have we not by thy name prophesied and by thy name cast out devils and by thy name done many great works Then will I professe to them I never knew you depart from me ye that work iniquity Matth. 7.22 23. yea all their actions whatsoever f Whatsoever is not of faith is sinne Rom. 14.23 Vnto them that are defiled and unbeleeving is nothing pure but even their minds and consciences are defiled Tit. 1.15 Without faith it is impossible to please God Heb. 11.6 are abominable before God g Confess Helv. 2. c. 15 16. Bohe c. 7. Belg. ar 23. August ar 4.20 Saxon. ar 3. 8. Wittemb ar 5. The adversaries unto this truth Erred therefore hath the Councel of Trent in pronouncing them accursed which hold that all workes of man whatsoever done before his justification are sinne a Concil Trid. sess 6. c. â—â— 8. 14. Article Of workes of Supererogation Voluntary workes besides over and above Gods Commandements which they call workes of Supererogation cannot be taught without arrogancie and impietie For by them men doe declare that they doe not onely render unto God as much as they are bound to doe but that they doe more for his sake then of bounden duty is required whereas Christ saith plainely When yee have done all that are commanded to you say Wee be unprofitable servants The Propositions 1. Workes of Supererogation cannot be taught without arrogancie and impiety 2. Workes of Supererogation are the
Imper and S. Augustine to write unto Maximinus Neither ought I to object against thee the Synode of Nice nor thou against me the Synode of Ariminum r D. Aug. contra Max. lib 3. and Nazianzene openly to pronounce that He never saw any good end of a Councell Å¿ Naz. ad Pro. cop epist 42. and The French Kings Embassadour to say unto the Chapter of Trent that scarcely any good at all or very little came by Councels unto the State of Christendome t Orat. Synod Legat. regis Fran. an 1562. and Cornelius Bishop of Bitonto to breake out into these words in the face of the Councell at Trent I would that with one consent we had not altogether declined from Religion unto superstition from faith unto infidelitie from Christ unto Antichrist from God unto Epicurus u B. Jewels dvf. par 1. fol. 39. The adversaries unto this truth This notwithstanding the Papists doe continue in an opinion that Councels cannot erre x Test Rhem. an Joh. 16.13 4. Proposition The things ordained by Generall Councels are so farre to be embraced and beleeved as they are consonant to Gods holy Word The proofe from Gods Word GEnerall Councels we simply condemne not yet doe we not ground our faith upon any Councell but onely upon the written Word of God Therefore in generall Councels whatsoever is agreeable unto the written Word of God we doe reverently embrace but whatsoever is contrary unto or besides the will of God revealed in the holy Scriptures we doe carefully avoid And so are wee commanded to doe even by God himselfe Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought there-from a Deut 12.33 Walk ye not in the ordinances of your fathers neither observe their manners c. I am the Lord your God walke in my Statutes and keepe my Iudgements and doe them b Ezek. 20 18 19. Though that we or an Angel from heaven preach unto you otherwise then that which wee have preached unto you let him be accursed As we said before so say I now againe If any man preach unto you otherwise then that yee have received let him be accursed c Gal. 1. â— 9. And so think the Churches reformed with us d Conf Helv. 2 c. 18. Bohe. c. 1 Gal. ar 5. Bâ—lg ar â— Witâ—â—mâ— c. 33. The aduersaries vnto this truth Contrary hereunto are the opinions of the Papists For of them Some doe think that the decrees of Councels doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some Councels and namely the Councell of Nice of Constantinople Ephesus and Chalcedon a Greg. 1. l 1. epi. 24. l. 2. epist 49. some as Campian b Campian 12â— 4 thought that all Councels were of equall authority with the Word of God Others as the Guisian faction in France be resolved in matters of religion to follow the footesteps of their ancestors though Gods Word and a thousand Councels decree to the contrary c Calvin epist Bulling 1231. 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatory 2 Pardons worshâ—pping and adoration as well 3 of images as 4 of reliques and 5 also of Invocation of Saints is a fond thing vainely invented and grounded upon no warranty of Scripture but rather repugnant to the Word of God The Propositions The Romish doctrine concerning 1. Purgatory 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Invocation of Saints is a fond thing and not warranted by the holy Scripture nor consonant but contrary unto the same 1. Proposition The Romish doctrine concerning Purgatory is fond and not warranted by the holy Scripture nor consonant but contrary unto the same The proofe from Gods Word IT is granted as well by the Romish or false as by the true Church that none uncleane thing can enter into the Kingdome of God And because all men either have been or be still uncleane therefore they must be purged from sinne But in the manner of purging them who are unpure they do greatly differ For the true Church looking into the Word of God doth finde that we are sanctified or made cleane in divers respects diversly as by Baptisme a Christ loved the Church gave himselfe for it that he might sanctifie it and cleanse it by the washing of water through the Word Eph. 5.25.26 by the Word preached b Now yee are cleane thorow the word that I have spoken unto you John 15.3 by the blood of Christ c The blood of Jesus Christ his Son cleanseth us from all sin 1 John 1.7 and by the Spirit of God d Ye are washed ye are sanctified ye are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. â—1 and that in this life and not in the other world For in the sacred Scripture there is mention but onely of two wayes one leading unto destruction the other bringing unto life e Mat. 7.13 14. of two sorts of men whereof some beleeve they are saved some beleeve not and they are damned f Matt. 16.16 Joh. 3.18 and of two States one blessed where Lazarus is the other cursed where Dives doth abide g Luke 16. A third way or sort or state cannot be found in the Word of God And therfore the Purgatory in another world both denied hath alwayes beene by the Greeke Churches h Alphons de haeres l. 8. de Indulgentiis Polydor. de Inventor l. 8. c. 1. Cons Helv. 2. c. 26. Gal. ar 24. Sax. ar 11. Aug. ar 11. Wittemb cap. 25. and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions doe testifie The adversaries unto this truth Erronious therefore and not warrantable by Gods Word concerning Purgatory is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life a Tertul. de cot militis De Anima in siâ—â— and of the new and renued Heretikes the Papists For They think it to be unsound doctrine and not sufferable in any booke for Christians to deliver that it is unpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine b Puâ—ari pios post mortâ—m impossibile deleatur lâ—dex expurg p. 26. They teach by their Catechismes that to doubt whether there is a Purgatory or no is a breach of the first Commandement c Vaux catech chap 3. Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of Purgatory Avete omnes animae fideles quarum corpora hic abique conquiescunt in pulvere Dominus Iesus Christus qui vos nos redemit suo preciocissimo sanguine dignetur vos à poenis liberare c. that is
afterward though daily they receive the Sacraments will have faith such are like unto Iudas k Ioh 12.26 Ananias and Sapphira l Acts 5. Simon Magus m Acts 1 13. the old Israelites n 1 Cor 10 5. and the wicked Corinthians o 1 Cor. 11 37. In some the Sacraments doe effectually work in processe of time by the helpe of Gods Word read or preached which engendreth faith p Rom. 10 1â— such is the estate principally of Infants elected unto life and salvation and increasing in yeares The adversaries unto this truth Therefore doe they erre which teach or hold that They never goe to heaven which die without the Seales of the covenant so thinke the Papists of infants which dye unbaptized a Iavel Phil. Contract 4. de relicit Chr c. 3 Tigner instituâ— Theol. c. 16. sect 4 c. Spec peregr quaeâ—t doc 1. c. 3 q. 5. They are damned though they receive the Sacraments that will not receive them after the received and appointed manner of the Church of Rome b Concil Trid. sess 7. c. 13. There is no way of salvation but by faith c Lear disc hereby excluding infinite soules from the kingdome of heaven which depart from this world before they doe beleeve None beleeve but such as are baptized say the Papists d Test Rhem. an Gal. 5.27 as heare the Word of God preached say the Puritanes e Lear. ds c. p. 3. The Sacraments give grace ex opere operato f Test Rhem. an mar p. 357. and bring faith ex opere operato g Ibid. an mar p. 391. The Sacrament of Baptisme is the cause of the salvation of Infants h Ibid an 1. Pet. â— 21 4 Proposition Christ hath ordained but two Sacraments in his Gospel The proofe from Gods Word A Sacrament according to the etymologie of the word as the Schoolemen doe write is a signe of an holy thing which being true then have there bin and still are by so many above either two or seven Sacraments as there be and have beene above two or seven things which are signes of sacred and holy things But according to the nature thereof a Sacrament is a covenant of God his favour to man-ward confirmed by some outward signe or Seale instituted by himselfe which also hath been sometimes speciall either to some men and that extraordinarily by things naturall sometimes as the tree of Life was to Adam a Gâ—n 2.3 and the Rainbow to Noah b Gen. 9.9 13. and sometimes by things supernaturall as the smoaking furnace was to Abraham c Gen. 15.17 18. the Fleece of wooll to Gedeon d Iudg 6.37 and the Diall to Ezeckiah e 2 King 20 7.11 Isa 38.8 or to some Nation as the Sacrifices Circumcision and the Paschall Lambe was to the Iewes And sometimes generall to the whole Church Militant and ordinary as in the time of the Gospel And then a Sacrament is defined to be a ceremony ordained immediately by Christ himselfe who by some earthly and outward element doth promise everlasting favour and felicitie to such as with true faith and repentance doe receive the same And such Sacraments in the New Testament we finde only to be Baptisme f Matth. 18.19 Mark 16.16 â— Ioh. 3.5 Acts 2.38 and the Lords Supper g Luke 22.19 Joh. 6.53 1 Cor. 11.24 This is the judgement also of the Churches Protestant h Conf. Helv. 1. ar 20. 2. c. 19 Basil ar 5. sect 2. Gal. ar 35. Belg ar 33. Saxon ar 12. Suev ar 16. Errors and adversaries unto this truth In a contrary opinion are divers and namely The Iewes and Turks for they deny all the Sacraments of the Church as we doe hold them The Eutychites who say that prayer onely and not the Sacraments are to be used a Theodoret. The Schwenkfeldians who contemne not onely the word preached but the Sacraments also as superfluous depending wholly upon revelations The Banisterians who thinke there will be a time and that in this world when we shall need no Sacraments b Vnfold of untruths The Papists who publish That wee leave out no lesse then sixe of the seven Sacraments c How let reas 7. How there be seven Sacraments of the New Testament d Catech. Canis Vaux That he is accursed that shall say there be either more or fewer then seven Sacraments or that any of them is not verily and properly a sacrament or that they be not all seven instituted of Christ himselfe e Test Rhem. an Jam 4.24 Concil Trid. sess cap. 1. That there are seven Sacraments whereof two are voluntary and at the discretion of men to be taken or not as Matrimony and holy Orders and five are necessary and must be taken and of these five three to wit Baptisme Confirmation and Orders are but once to be taken because they imprint an indelible Character in the soule of the receivers and foure be reiterable and may often be received as the Sacrament Eucharisticall Matrimony Penance and extreme Vnction because at their first ministration they leave in the soule no indelible Character f Stella Cleticorum 5. Proposition Confirmation is no Sacrament Touching Confirmation the sentence and judgement of the true Church is that rightly used as it was in the Primitive Chured it is no Sacrament but a part of Christian discipline profitable for the whole Church of God For the ancient Confirmation was nothing else then an examination of such as in their infancie had received the Sacrament of Baptisme and were then being of good discretion able to yeeld an account of their beliefe and to testifie with their own mouthes what their Sureties in their names had promised at their Baptisme which confession being made and a promise of perseverance in the Faith by them given the Bishop by sound doctrine gave advice and godly exhortations confirmed them in that good profession and laying his hands upon them prayed for the encrease of Gods gifts and graces in their minds The Popish confirmation all Churches of God with us utterly doe dislike as no Sacrament at all instituted by Christ a Conf. Saxon. ar 16. Wittem c. 11. See the Prop. immediately precedent Errors and adversaries of this truth Contrariwise the Synagogue of Rome teacheth that Confirmation is a Sacrament whereby the grace that was given in Baptisme is confirmed and made strong by the seven gifts of of the holy Ghost Of which their Confirmation they give us foure things principally to observe viz. 1. The substance or matter which is holy Chrisme confect as they say and made of Oyle olive and Balme consecrated by a Bishop See Canis catech chap. 4 2. The forme and manner of ministring the same consisting of the words of the Bishop which are I signe thee with the signe of the Crosse and confirme thee with the Chrisme of salvation in the name of
grace is universall and belongeth unto all so well young as old 2. Baptisme is unto us as Circumcision was unto the Iews But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong unto the Kingdome of Heaven a Matth. 13.14 and are in the covenant therefore the signe of the covenant is not to be denyed them 4. Christ gave in commandement that all should be baptized b Matth. 28.19 therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessary that they should be partakers of the Sacrament thereof All Christian Churches allow of the Baptisme of Infants c Conf. Helv. 1 ar 21. 2. c. 20. ar 35. Belg. ar 34. Aug. ar 13. Sax. ar 13. Wit c. 10. Suc. cap. 17. The adversaries unto this truth The premises declare that They slander us which say that all Protestants deny the Baptisme of children to be necessary and this is Runagate Hils report a Hils quart reas 14. They erre which oppugne this truth as doe many persons but not after one and the same sort For Some utterly deny that Infants or young children are to be baptized so did the Pelagians b D. August de Ver. Apo. se de Bap par the Heracleans and the Henricians c Mag. eccles hist con 12. c. 5. and so doe the Anabaptists whereof said some how baptisme is the invention of Pope Nicholas and therefore naught d Bullin contra Anbap l. 1. others that baptisme is of the devill So thought Melchior Hoffeman e Ibid. l. 2 c. 13. so also doe the Swermerians a sect among the said Anabaptists f Althemar lo. pug co 131. the Servetians g Epi. minist Bern. in Cal epist fol. 118. and the Family of Love which doth hold that none should be baptized untill he be thirtie yeares old h Display H. 7. a. Others refuse to baptize not all but some Infants So denied is baptisme by the Barrowists unto the seed of whoores and witches i Bar. disc p. 9. by the Brownists unto the children of open sinners k Giffords reply by the Disciplinarians unto their children which subject not themselves as Dud. Fenner saith unto the discipline of the Church or obey not the Presbyteriall decreâ—â— l Sacramentorum autem primum pro natura sua administrari debet vel infantibus vel adultis Infantibus autem iâ—s qui sunt liberi corum qui sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc subii civat D. Fenner 5. Theol. cap. ult Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the now ministers of the Church of England as the Brownists doe thinke m R.A. confut of Brow p. 113. or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of infants in France and in Netherland n See afore ar 25. p. 8. or by unpreaching ministers as the disciplinarian Puritanes doe hold o See ar 26. pr. 1. Declarent ubinam legerint tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti ut nisi concio habeatur renascentium lavacro infans aspergi non possit And others are of opinion that none are to be baptized which beleeve not first Hence the Anabaptists Infants beleeve not therefore be not to be baptized Hence the Lutherans Infants doe beleeve p Querim ec p. 80. Hessius de 600. ar Pontif. lo. 16. Therefore to be baptized 28. Article Of the Supper of the Lord. 1 The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another 2 but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily and with faith receive the same the bread which we breake is partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the bloud of Christ 3 transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions 4 The Body of Christ in given and taken and eaten in the Supper onely after an heavenly and spirituall manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith The Sacraments of the Lords Supper were not by Christs ordinance reserved carried about carried about lifted up or worshipped The Propositions 1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves 2. The Lords Supper is a Sacrament of our Redemption by Christs death and to them which receive the same worthily by faith a partaking of the body and blood of Christ 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort 5. To reserve carry about lift up or worship the Sacrament of the Lords Supper is contrary to the Ordinance of Christ 1. Proposition The Supper of the Lord is a signe of the love that Christians ought to have among themselves The proofe from Gods Word THE Supper of the Lord is a token of the love that Christians ought to have among themselves For which cause it is called the Lords Table a 1 Cor. 10.11 the Lords Supper b 1 Cor. 11.10 a Communion of the Body of Christ and they that partake thereof though they be many yet are but one bread and one body c 1 Cor. 10.16 17. This is the doctrine of all Christian Churches The errors and adversaries unto this truth d Conf. Helv. 2. cap. 21. Basil ar 6. Bohem. c. 13. Belg. ar 35 Saxon. ar 14. Suc. c. 18. So thinke not those men who either with heretike Hamant deny the use of the Lords Supper to be necessary a Hol. chron fol 1299. or with the Rhemists raile on it and the Protestants that use the same calling it a prophane and detestable table the Cup of divels b Test Rhem. an 1 Cor. 10.21 2. Proposition The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death and to them which receive the same worthily by Faith a partaking of the body and blood of Christ The proofe from Gods Word THE Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ For This is my blood of the New Testament which is shed for many for the remission of sinnes a Matt. 26 28. this is my body which is given for you c.
〈◊〉 9. none of which the Familists doe use or allow of 38. Article Of Christian mens goods which are not common The riches and goods of Christians 1 are not common as touching the right title and possession of the same as certaine Anabaptists do falsely boast Notwithstanding 2 every man ought of such things as he possesseth liberally to give almes to the poore according to his ability The Propositions 1. The riches and goods of Christians as touching the right title and possession of the same are not common 2. Every man is to give liberall almes to the poore of that which he possesseth according to his ability 1. Proposition The riches and goods of Christians as touching the title and possession of the same are not common The proofe from Gods Word AGainst community of goods and riches be all those places which are infinite of the holy Scripture that either condemne the unlawful getting keeping or desiring of riches which by Covetousnesse a If any one that is called a brother be a fornicator or covetous c. with such one eate not Covetousnesse let it not be once named among you as it becommeth Saints Eph. 5.3 Theevery b Let none of you suffer as a Theefe c. 1 Pet. 4.15 Extortion With a brother that is an extortioner eate not 1 Cor. 5.11 Neither theeves nor covetous persons nor Extortioners shall inherite the Kingdome of God 1 Cor. 6.10 and the like wicked meanes many doe attaine or doe commend liberality d It is a blessed thing to give rather then to receive Acts 10.35 yea and that thing ye do unto all the Brethren throughout all Macedonia 1 Thes 4.10 If a brother or a sister be naked and destitute of daily food c. notwithstanding ye give them not these things which are needfull to the body what helpeth it Iames 2.15 16. Frugality e If there be any that provideth not for his owne namely for them of his houshold he denieth the faith and is worse then an Infidell 1 Tim. 5.8 free and friendly lending f From him that would borrow of thee turne not away Matth. 5.42 And lend looking for nothing again Luke 6.35 honest labour g Let him that stole steale no more but rather let him labour c. that hee may have to give unto him that needeth Eph. 4.28 Wee warned you that if there were any which would not work that he should not eate 2 Thes 3.8 and lawfull vocations to live and thrive by h Ye know that these hands have ministred unto my necessities and to them that were with me Acts 20.34 We laboured day and night because we should not be chargeable unto any of you 1 Thes 2.9 wee tooke not bread of any man for nought 1 Thes 3.8 All which doe shew that Christians are to have goods of their owne and that riches ought not to be common Of this iudgement be the reformed Churches i Confess Helv. 3. c. 29. Gal. ar 40. Belg. ar 36. Aug. ar 16. Wittemb c. 21. The adversaries unto this truth Of another mind were the Esseis a Heyden des urbis Hierosolym l. 3. c. 3. the Manichies b D. Aug. de mor. eccles Cat. lib. 1. the Pelagians c Magdeb. eccles hist Gen. ◠fol. 586. the Apostolikes d D. Humfr. de Romanae curiae praxi p 39. exl Epiphan and Fratricellians e W. Tho. desc of Italy p. 59. and are the Anabaptists f Sleidan com lib. 6. and Family of Love g Display H. 3 b. Among the Familists saith H.N. none claimeth any thing proper to himselfe for to possesse the same to any owednesse or privatenesse For no man c. can desire to appropriate or challenge any thing to himselfe either yet to make any private use to himselfe from the restward but what is there is free and is also left free in his upright forme h H. N. Spir. laud. c. 35. sect 34. 1. Proposition Every man is to give liberall Almes to the poore of that which he possesseth according to his ability The proofe from Gods Word VNto liberality towards the poore according to our ability we are in the holy Scriptures provoked 1. By the commandements from God by his servants the Prophets a Deut. 15.11 Prov. 5.15 16. Eccles 11.1 2. by his Sonne our Saviour b Matth. 5.42 c. 6.2 3 c. Luk. 9.30 c. and by his Apostles c Rom. 12.13 1 Cor. 1.62 2. By sweet promises of ample blessings d Eccles 11.1 The liberall person shall have plenty and he that watereth shall also have raine Prov. 11.24 Hee that stoppeth his eare at the crying of the poore he shall cry and not be heard Prov. 1.13 3. By threatnings of punishments to the covetous and stony-hearted He that giveth unto the poore shall not lack but he that hideth his eyes shall have many curses Prov. 28.27 4. By the examples of the best men viz. the Apostles and Primitive Church f Acts 11.19 20. Rom. 15.15 1 Cor. 8.1 2 3 c. 2. Cor. 6.2 c. So the Churches g Conf. Helv. 2 c. 2. 3. 28 29. Sax. ar 21. Wittemb c. 18. The adversaries unto this truth Of strange minds therefore and impious are First the Anabaptists which would have no man either to give or receive For all things in their opinion should be common as afore also hath bin said and none among them be either poore to receive or wealthy to minister any almes a Bale myst of Iniq. p 53. Secondly the hypocriticall sectaries who are bountifull only to those which side with them Such were first the Publicans in our Saviour his dayes b Mar. ◠46.47 and after them the Manichies who would minister neither bread nor water unto any hungry and pyning begger unlesse he weare a Manichean c Homini mendico esurienti nisi Manichaeus sit panem aut aquam nō porrigunt Manic D Aug. de Mor. Manc l. 2. And such are the Family of Love who say they are not bound to give almes but to their owne sect and if they doe they give the same to the devill d Dispi H. 7. b. 39. Article Of a Christian mans oath As we confesse that 1 vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So we judge that 2 Christian Religion doth not prohibit but that a man may sweare when the Magistrate requireth in a cause of faith and charity so it be done according to the Prophets teaching in justice judgement and truth The Propositions 1. We may not sweare vainely and rashly 2. A lawfull oath may be given and taken according to the Word of God in justice judgement and truth 1. Proposition Wee may not sweare vainely and rashly The proofe from Gods Word THE better to avoid vaine and rash oathes and swearing it is good to have in remembrance