themselues are no better then Turkes The Papists also which say that The present Church of Rome is Gods Church Gods catholike church the mysticall body of Christ Papists Catholikes and true christians are all one Muncer and the Anabaptists tearmed themselues cleane opposite to the church of Christ the elect of God and said that all other men were wicked and worthie to be slaine The Familie of Loue who publish how themselues onely are the Church and all other men are Heathen and Beastes themselues onely are the Catholike Church of God the Saints of God and his acceptable people and that such as are no Familists they haue no liuing God and shall perish The Puritanes finally they say If God haue any Church or people in the land no doubt the title Puritane is giuen them Notable wordes either God hath no Church in England or Puritanes are the Church The Marprelate is not afraide to vtter this speech They against whome I deale namely the ecclesiasticall officers as Bishops and their fauourers and partakers haue so prouoked the anger of the Lord and praiers of his Church as stand long they cannot others of the said Bishops and the like write thus they bidde battell to Christ and his Church and it must bid defiance to them till they yeeld 3. Proposition The visible Church is a Catholike Church The proofe from Gods word The visible Church properly vnderstood is but a part of the Catholike yet forasmuch as it is a Congregation of the faithfull who are for calling Gouernours and subiects noble and base rich and poore teachers and learners for sexe men and women for age old and young for nation Iewes and Gentils Grecians and Barbarians for time and continuance in all ages euen from our first parents it may rightly be called a Catholike Church This is groūded vpon Gods word where wee finde that excluded is no calling no sexe none age no nation and that the Church as it hath bin from the worldes beginning so shall it continue to the end And this is the confession of the Churches Errors and Adversaries vnto this truth Vnsound be they in religion therefore which haue and doe as it were tie the church to a certaine country as the Donatists did to Africa a people as the Iewes to themselues persons place calling or time as doe the Papists To certaine persons when they say The Church is founded vpon Peter and his successours All that will be saued must of necessitie be subiect to the Bishop of Rome The true Church is vnited to the obedience of the Pope of Rome To a certaine place when they say The Church of Rome is the Catholike Church The Church of Rome is the mother of the faith To a certaine calling by their Petrus a Soto to Bishops and Prelates To a certaine time as when the said Papists affirme how The time was when holynes was onely in the virgine Mary when faith rested onely in the virgine Mary when all the faith was lost saue onely in our Lady It is a bold assertion also and very presumptuous of Apostata Hill that in England al men were Papists without exception from the first Christening thereof vntill the age of K. Henry the eight 4. Proposition The word of God was and for time is before the Church The proofe from Gods word Forasmuch as the visible Church of Christ is a Congregation of men either in the eies of God or in the iudgement of the godly faithfull it followeth that the word of God must be afore the Church for time as likewise for authoritie For time because Gods word is the Seede the faithfull the Corne and the Children Gods worde is the Rocke or foundation the faithfull the House For authoritie also the word is before the Church because the voice of the Church is the voice of man who hath erred and may erre from the truth but the voice of the word is Gods voice who cannot deceiue nor be deceiued Of this iudgement be the Churches reformed Aduersaries vnto this truth This maketh to the strengthning of vs against those Popish assertions of Vignerinus and such like viz. that the Church was before the word for time and is aboue the word for authoritie 4. Proposition The marks and tokens of the visible Church are the due and true administration of the word and Sacraments The proofe from Gods word There is the visible Church of Christ where the word of God sincerely is preached and the Sacraments instituted by our Sauiour are duly administred Hence is it that our Lord and Sauiour calleth them his mother and his brethren which heare the word of God and doe it and saith Hee that is of God heareth Gods word also My sheepe heare my voice and how shall they heare without a preacher saith S. Paul Likewise the Apostle S. Iohn He that knoweth God heareth vs he that is not of God heareth vs not Again they are of the world therefore speake they of the world and the world heareth them And touching the Sacraments first of Baptisme Goe therfore teach all nations baptizing them in the Name of the Father and the Sonne and the holy Ghost teaching them to obserue all things whatsoeuer I haue commanded you Wee haue bin baptized into Iesus Christ yee are washed yee are sanctified By one Spirit are wee all baptized into one Body Next of the Lords supper The Lord Iesus in the night that hee was betraied tooke bread and when he had giuen thankes he brake it and said take eate this is my body which is broken for you this doe in remembrance of me After the same manner also he tooke the cup when he had Supped saying This is the new Testament in my blood this do as oft as yee drinke it in remembrance of mee The Christians in all reformed churches acknoledge these things Some and they also many of them very godly men adde ecclesiasticall Discipline for a note of the visible Church But because the said Discipline in part is included in the markes here mentioned both wee and in effect all other well ordered Churches ouer passe it in this place as no token simply of the visible Church Neither tie wee the Church so strictly to the signes articulate that wee thinke all those to be without the Church and no Christians which neither doe heare the word ordinarily publikely read and preached nor participate in the Sacraments if so be they would and yet can neither heare the one nor receiue the other as it falleth out sometimes especially in the times of blindenesse and persecution The Errors and adversaries vnto this truth Wee renounce therefore as altogether vnsound Antichristian the opinions 1. Of the Papists who both denie
the pure preaching of Gods word and the administration of the Sacraments among Protestants to be the markes of Christ his visible Church and affirme the tokens hereof to be antiquitie Vnitie Vniuersality Succession c. as doth Stapleton Bristow Bozius Hill and Alabaster 2. Of the Brownists who make discipline and that too of their owne deuising such an essentiall argument of the visible Church as they thinke where that is not the magistrates there be Tyrants the ministers false prophets No Church of God is Antichristianitie doth raigne 3. Of the same Brownists and Barrowists who neither allow frequenting of sermons and ministring of the Sacraments nor haue any Sacraments administred among themselus 4. Of the Familie of Loue which haue in vtter contempt and derision both the Preachers and the Sacraments scornefully tearming the Preachers Scripture learned men Ceremoniall and Letre Doctors and the water at Baptisme Elementish water Neither doe wee approoue them who for these visible and externall put downe inuisible and spirituall tokens of the visible Church as Faith in Christ Iesus and Loue towards the Saintes which thing I. K. doth 6. Proposition The visible Church may and from time to time hath erred both in doctrine and conuersation The proofe from Gods word Had not this bin most true it had neuer bin auouched both by our Sauiour Christ and S. Paul Our Sauiour saith vnto his disciples concerning doctrine Take heede c. Beleeue it not Beware of the leauen of the Pharisies and of the leauen of Herod euen of the doctrine of the Pharisies and Sadduces Many shall be deceiued yea the very elect if it were possible Shall he finde faith on earth And concerning conuersation and manners hee prophecied that iniquitie shall be encreased and the loue of many shall be cold S. Paul writeth touching doctrine that Wee knowe in part Antichrist sitteth in the temple of God c. whose comming is by the working of Satan with all power and signes lying wonders and in all deceiueablenes among them that perish beuause they receiued not the loue of the truth that they might be saued and therefore God shall send them strong delusion that they should beleeue lies Beware of dogs beware of euill workes beware of concision And touching conuersation Restore c. least thou also be tempted I doe not the good thing which I would but the euill which I would not that doe I If I doe that I would not it is no more I that doe it but the sinne that dwelleth in mee There is a fight euen in the best men and members of Besides that Churches visible and glorious haue erred it appeareth euidently by the superstitioÌ„ heresies yea and Atheisme nowe raigning at Hierusalem Alexandria and Antioch This with vs the Churches in their confessions do acknowledge Errors adversaries vnto this truth The premises will not be graunted for true neither by the Papists which maintaine that in faith doctrine the church meaning thereby the visible Church whose Rector is the Pope of Rome neuer erreth neuer hath erred and neuer can erre Nor yet by these which say the Church cannot erre for manners such were the Donatists and are the Anabaptists with the Familie of Loue 7. Proposition The church of Rome most shamefully hath erred in life ceremonies and matters of faith The proofe Iustly is the church of Rome condemned of vs and all churches reformed because shee hath erred and still very badly euery way doth offend 1. In life For. At Rome the harlot hath a better life Then shee that is a Romanes wife O Roma à Roma quantum mutata vetusta es Nunc caput es scelerum quae caput orbis eras If yee spell Roma backeward saith I. Bale yee shall finde it to be Amor Loue in this prodigious kind For it is a preposterous Amor Loue out of kinde Hence the Pasquil poets Roma quid est Quod te docuit praeposterus ordo Quid docuit Iungas versa elementa scies Roma Amor est Amor est qualis Praeposterus Vnde hoc Roma mares Noli dicere plura scio Againe Roma vale vidi satis est vidisse Reuertar Cùm Leno aut meretrix Scurra cynadus ero 2. In ceremonies which are for number infinite Gerson writeth how diuers men haue runne into desperation others haue killed themselues finding that they were not able to keepe and performe the ceremonies of the Romish church For vse a so they are vaine and impious as their leading vp and downe of an Asse on Palme Sunday their battering of hel ther buriall of the Crosse c. yea and damnable because Romish ceremonies are held both necessarily to be obserued as well as the lawes of God and also to merit heauen For sinnes veniall say the Rhemists be taken away by sacred ceremonies 3. In doctrine For proofe hereof see the popish errors in euery article almost if not proposition of this booke Againe looke wee vnto the heads of the Antichristian synagogue and wee shall finde that of them Some haue bin Coniurers Sorcerers and Inchanters as were Pope Martin 2. Siluester the 2. and third Benedict 8. Iohn 19.20.21 Sergius 4. Gregorie 6. and 7. and such were all the Popes euen 18. for number from Siluester the second vntill Gregorie the seuenth Some Heretikes For Siricius Calixtus Leo 9 and Paschalis condemned the marriage of Preists Liberius was an Arrian Marcellinus an Idolater Honorius a Monothelite Iohn the 22 held many errors whereof W. Occam wrote a booke one wherof was that the soules of the wicked should not be punished till the day of iudgement Pope Iohn the 23. denied the soules immortalitie And some worldly prophane and deuilish Atheists For Sixtus 4. builded a Male stewes Paul 3. receiued a monethly pension for 45000. whoores at Rome Leo the 10. made a Fable of the Gospell of Christ Hence it proceeded that Rome hath bin called Babylon both by S. Augustine and Hierome and by Pope Pius S. was said Magis gentilizare quam Christianizare rather to gentilize or to be a citie of Heathens rather then of Christians S. Bernard said how the Romanes in his time were hatefull vnto heauen and earth yea and hurtfull vnto both wicked against God rash against holy things and seditious among themselues Genebrard himselfe an Antichristian Romanist writeth that 50. Popes successiuely within the space of 150. yeares departed from the virtue of their Elders and shewed themselues Abâ—urers of Christianitie and Apostataes rather then catholike Bishops The Pope was proclaimed Antichrist at Rhemes by the Councell there vnder Hugh Capet Errors Adversaries to this truth What the Papists are then it appeareth whose doctrine as hath bin shewen is
Mosaicall decalogue is naturall morall and perpetuall is their doctrine 4. Proposition The Iudiciall lawes of the Iewes are not necessarily to be receiued or established in any Common wealth The profe from Gods word The truth hereof appeareth by the Apostles decree which sheweth wherevnto onely the primitiue church necessarily was tied By the Apostles doctrine which enioyneth Christians to yeeld obedieÌ„ce vnto the ordinaÌ„ces of their lawfull gouerners and commanders whosoeuer By the Apostles example and namely of the blessed S. Paul who tooke benefit and made good vse of the Romane and Emperiall lawes Adversaries vnto this truth This truth neither is nor euer was oppugned by any Church Only among our selues some thinke vs necessarily tied vnto all the Iudicials of Moses as the Brownists For they say The lawes Iudiciall of Moses belong as well vnto Christians as they did vnto the Iewes Others that wee are bound though not vnto all yet vnto some of the Iudicialls as holdeth T.C. and Philip Stubs 5. Proposition No Christian man whosoeuer is freed from the obedience of the law Morall The proofe from Gods word Thinke not that I am come to destroy the Lawe or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you saith our Sauiour Christ till heauen and earth perish one iot or one title of the law shall not scape till all things be fulfilled whosoeuer therefore shall breake one of these least commandements and teach men so shall be called the least in the kingdome of heauen c If thou wilt enter into life keepe the commandements c. Thou shalt nor kill thou shalt not commit adulterie thou shalt not steale thou shalt not beare false witnesse Honour thy father and thy mother Doe wee make the lawe of none effect through faith God forbid yea we establish the Lawe Circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God The publike confessions of the Churches of God in France and Belgia agree with this Doctrine The Errors and adversaries vnto this truth Whereby are condemned as most wicked and vnsond the opinions Of the Manichies who found fault with the whole Lawe of God as wicked and prooceeding not from the true God but from the Prince of darkenes Of Brownist Glouer whose opinion was that Loue now is come in the place of the tenne commandements Of Iohannes Islebius and his followers the Antinonies who will not haue Gods lawe to be preached nor the consciences of sinners to be terrified and troubled with the iudgements of God Of Banister among our selues who held how it is vtterly euill for the Elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth 8. Article Of the three Creedes 1 The three Creedes Nicene creede Athanasius creede and that which is commonly called the Apostles creede ought thoroughly to be receiued and beleeued For 2 they may be prooued by most certaine warrants of holy Scripture The propositions 1. The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued 2. The three creedes viz. the Ni. Athan. and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued THis Proposition the Churches of God both aunciently and in these daies doe acknowledge for true The adversaries vnto this truth Therefore much out of the way of Godlinesse are they which tearme the Apostles Creede A forged patcherie as Barrowe doth and Athanasius Sathanasius creede so did Gregorius Paulus in Polouia and in the newe Arrians and Nestorians in Lituania My selfe some â—8 yeares agoe heard a great learned man whose name vpon an other 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 an Asse from his booke de tribus Elohim which refuteth the newe Arrians against whose sounders the Creedes of Athanasius and Nicene were deuised Him attentiuely I heard but could neuer since abide for those wordes in deede I neuer sawe him since 2. Proposition The three Creedes viz. the Ni. Athan. and of the Apostles may be prooued 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 wee are to beleeue is for essence but one in persons three viz. the Father the Creator the Sonne the Redeemer the holy Ghost the sanctifier Next of the people of God which we must thinke and beleeue is The holy and Catholike Church The communion of Saints Pardoned of all their sinnes And appointed to arise from death and to enioy eternall life both in body and soule Aduersaries vnto this truth Therefore wee are enemies to all adversaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarains Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sinne standeth not in the follwing of Adam as the Pelagians doe vainely talke but 2 it is the fault corruption of the nature of euery man that naturally is engendred of the offspring of Adam whereby man is very far gone from originall righteousnesse and is inclined to evill 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich some doe expound the wisedome some the Sensuallitie some the affection some the desire of the flesh is not subiect to the law of God And although there is no condemnation for them that beleeue and are baptised yet the apostle doth confesse that 4 Concupiscence and Lust hath of it selfe the nature of sinne The propositions 1. There is Originall sinne 2. Originall sinne is the fault and corruption of the nature of euery man c. 3. Originall sinne remaineth in God his deere children 4. Concupiscence euen in the regenerate is sinne 1. Proposition There is Originall sinne The proofe from Gods word In the holy Scripture we finde of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall partly by the subtill suggestions of the deuill partly through his owne freewill and the propagation of Adam his corrupted nature vnto his seede and posteritie Except a man be borne againe he cannot see the kingdom of God saith our Sauiour Christ As by one man sinne entred into the world and death by sinne and so death
false Apostles in Asia and at Ierusalem The Pharisaicall Papists who against the iustification by faith alone doe hould a iustification by merits and that of Congtuitie dignitie condignitie The said Papists teach besides that life eternall is due vnto vs of debt because wee deserue it by our good workes They teach finally that by good workes our sinnes are purged 12. Article Of good workes Albeit that good workes which are the fruits of faith and follow after iustification cannot put away our sinnes endure the seueritie of Gods iudgement 1 yet are they pleasing and acceptable to God in Christ 2 and doe spring out necessarily of a true liuely Faith insomuch that by them a liuely Faith 3 may be as euidently knowne as a tree discerned by the fruite The propositions 1. Good workes doe please God 2. No worke is good except it spring from Faith 3. Good workes are the outward signes of the inward Beleefe 1. Proposition Good workes doe please God The proofe from Gods word THough God accepteth not man for his workes but for his deere sonnes sake yet that good workes after man his iustification doe please God it is a cleere truth euery where to be read in the holy Scripture For God hath commanded them to be done and requireth righteousnesse not onely outward of the body but also inward of the mind and hath appointed for the vertuous and godly rewardes both in this life and in the world to come and to the wicked punishments spirituall corporall and of bodie and soule eternall in the pit of hell And this is beleeued and acknowledged by the Churches The Errors and adversaries vnto this truth This truth is oppugned by adversaries of diuers kindes For Some hold that seeing man is iustified by Faith he may liue as he listeth as the Libertines Some thinke that to attend vpon vertue and to practise good workes is a yoake too heavie and intollerable as the Simonians Some vtterly cast of all grace vertue and godlines as did the Basilidians the Aetians the Circumcellians and doe the Macchiuilians and Atheists Some permit though not all manner yet some sinnes so allowed was both whordome and vncleane pollutions by the Carpocratians and Valentinians and is of the Iesuits and Papists and periurie in the time of persecution by the Basilidians Helchesaites Priscillianists Henricians and Familie of Loue and violaters of promise yea and oaths made vnto heretikes as they call them Some as the Turkish preists called Seiti and Chagi take it to be no sinne but a worke meritorious by lies swearing yea forswearing to damnifie Christians what they can Much like vnto these are the aequiâ—ocating Iesuits in deluding and deceiuing Protestant Princes their officers by their doubtfull speeches euen when they are sworne to answer plainely and truly by their lawfull magistrates Some suppose that God is pleased with lip seruice onely outward righteousnesse as the hypocriticall Pharisies or Pharifaicall hypocrites 2. Proposition No worke is good excepâ— it spring from faith The proofe from Gods word All which man doth is not pleasing vnto God but that onely which proceedeth from a true faith in Iesus Christ so saith God in his word They that are in the flesh cannot please God In Iesus Christ neither Circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure Without faith it iâ— vnpossible to please God And although the workes of the Beleeuing doe please God yet are they not so perfect that they can satisfie the lawe of God Therefore eueÌ„ of the regenerate iustified saith our Sauiour Christ pray forgiue vs our debts say wee are vnprofitable seruants and S. Paul Wee know that the lawe is spirituall but I am carnall c Wee which haue the first fruits of the spirit euen wee doe sigh in our selues c. and haue infirmities Ye cannot doe the same thing that ye would Which is the faith and confession of the Churches Errors adversaries vnto this truth Therefore wee mislike and condemne the opinions of the Valentinians and Papists The Valentinians say that please God doe Spirituall men which are themselues onely not by Faith but onely by their knowledge of diuine mysteries and Naturall men do please him by their bodily labour and vpright dealing The said Valentinians fained three sorts or degrees of men the first spirituall who through bare knowledge the next Natural who by labour and true dealing shall be saued the third they call Materiall meÌ„ vtterly vncapable of diuine knowledge and religious speculations who must perish both in soule and body The Papists teach that They onely are not good workes which God commandeth but they also which be either voluntarily done of our selues or enioyned vs by preists They are good workes and acceptable before God which are done without faith Workes of themselues without respect vnto Christ please God Men perfectly may keepe the Lawes of God in which error also be the Anabaptists and Familie of Loue 3. Proposition Good workes are the outward signes of the inward Beleefe The proofe from Gods word Many are the reasons why good workes are to be done in part cited afore pag. 49. yet not the least cause is that men may be knowne what they are For the Scripture saith and sheweth that thereby are knowne the good trees from the bad the wheate from the chaffe the tâ—ue disciples from the false the sonnes of God from the children of Satan the regenerate from the vnbeleeuers Hereunto the Saints and Churches doe subscribe Errors adversaries vnto this truth The faithfull shewe their workes yet neither to haue them seene of men as did the hypocriticall Pharisies nor therby to merit heauen as doe the Pharisaicall Papists whose doctrine is that Good workes are meritorious Good workes as Contrition Confession and satisfaction done in penance not onely do merit but are besides a Sacrament for to attaine reconciliation with God and forgiuenes of sinnes Life eternall is due vnto good workes by the iustice of God 13. Article Of workes before Iustification VVorkes done before the grace of Christ and the inspiration of his Spirit 1 are not pleasant to God forasmuch as they spring not of Faith in Iesus Christ 2 neither doe they make men meete to receiue grace or as the schoole authors say deserue grace of congruitie yea rather 3 for that they are not done as God hath willed and commanded them to be done we doubt not but they haue the nature of sinne The Propositions 1. Workes done before iustification please not God 2. Workes done before iustification deserue not grace of
mysticall and propheticall as Brocardus Morelius and others Some are of minde that the Gospell or Euangelicall word cannot be committed to letters and wrighting saith Lindanus Some doe thinke as afore also hath bin shewen how that is the olde and onely true sense of the Scriptures which is made and giuen by the Church and Pope of Rome Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therwithal doth vary wherby that which in the Apostles time was a truth in these daies shall be a falsehood In which error was Cardinall Cusanus 6. Proposition The Church is the witnesse and keeper of Gods written word The proofe from Gods word Though the Church hath authority to heare and determine in controversies of faith yet hath the Church power neither to iudge the word of God nor to iudge otherwise then Gods word doth iudge For it is saide to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offenses contrarie to the Doctrine which you haue learned and auoid them Here him To him giue all the Prophets witnesse Search the Scriptures whosoeuer trangresseth and abideth not in the the doctrine of Christ hath not God yee are c. built vpon the foundation of the Apostles and Prophets And of the holy Scriptures Thy word is the the truth They haue Moses and the Prophets let them heare them saith our S. Christ. Wee haue also a sure word of the Prophets saith Saint Peter And S. Paul The whole Scripture is profitable to teach c. If any man teach otherwise and consenteth not to the wholsome wordes of our L. Iesus Christ he is puft vp and knoweth nothing c And so with vs doe other Churches conceiue both of the Scriptures and Church yet all of vs do grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath bin the doctrine of God his people from time to time and as a trustie Recorder is to keepe make knowne what the word of God which it hath receiued is which truly hath bin perfomed afore the word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iewes in Christ his life time in the primitiue Church From the Apostles time by the godly Christians thoroughout the world Errors adversaries vnto this truth Be it farre therefore from vs to thinke which the Papists do not stick to write and say namely that The Church is to iudge the Scriptures and not the Scriptures the Church The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan The Scripture because in their opinion it is vnperfect cannot obscure may not ambiguous ought not be the iudge So Lindan Latomus Petrus a Soto Pighius Coster c. He is an heretike that cleaueth to the Scriptures So said Iacobus Hocstratus Againe the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethickes of Aristostle as the commandements of god the Odes of Pindar as the Psalmes of Dauid the workes and bookes of men as the writings of God which the Councell of Trent doth or before and aboue the scripture prefer vnwritten Traditions Hence Petrus a Soto Tradition saith hee is both more auncient and more effectuall the◠the holy Scripture and Lindan The scriptures would be of no validitie neither had continued till this day but for traditions 7. Proposition The Church may not enforce any thing to be beleeued as necessary vnto saluation that is either contrarie or besides the word of God The proofe from the word of God Yee shall put nothing vnto the word which I command you neither shall yee take ought there from Put nothing vnto his words least hee reprooue thee and thou be found a liar Though it be but a mans couenant when it is confirmed yet no man doth abrogate it or addeth any thing thereto If any man shall adde vnto these things God shall ad vnto him the plauges that are written in this booke And if any man shal diminish of the words of the booke of this prophecy god shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke And so witnesse with vs the Churches reformed Whatsoeuer also is grounded vpon Gods written word though not by our common and vulgar tearmes to be redde therein wee doe reuerendly embrace which maketh vs for doctrine to embrace the Consubstantiality of our Sauiour with the Father and the holy Ghost which the Arrians would not a Trinitie of persons in the Godhead which the Sabellians would neuer doe the iustification by faith Onely which the Papists will not the baptisme of Infants and young children which the Anabaptists dare not and for discipline not to refuse of Church officers the names Archbishops Patriarches Primates Metropolitanes Suffragans Parsons Vicars c. of ecclesiasticall censures the tearmes Suspension Excommunication of Ceremonies none at all which tend either vnto order comelines or edification But from the heart wee abhor in matters both of doctrine and disciple whatsoeuer either agreeth not with the canon of the Scripture or is not grounded thereupon The Errors and adversaries vnto this truth Hence detest wee both all the old heretikes and their fancies with the newe prophets of Basilides the Manifestation of Marciō the mysteries of the Manichies the Iobolia of the Sathiās the Symbonia of the Archōtikes the Cabala of the Iewes the Alcaron of the Turkes and also all newe heretikes and Schismatikes with all their cursed opinions as first the Anabaptists and namely the Libertines the Dauigeorgians and Familie of Loue and all the codeified Elders thereof as Henry Nicholas Eliad Fidelitas Christopher Vitell Theophilus the Exile and the rest Next the Papists whereof Some haue commanded that all the Popes decrees should be taken as confirmed by the mouth of God himselfe so did Pope Agatho the first Some write as Busgradus that if the Pope beleeue there is no life to come as some Popes haue done wee must beleeue it as an article of our faith Some say if the Pope carrie innumerable soules with him vnto hell yet he may not be iudged so did Pope Boniface the 8. Some as Bellarmine conclude that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the vniuersall regiment of the Church Others as the Iesuites perswade their Catholikes
necessitie the minister of Baptisme is euery man both male and female A woman be shee yong or old sacred or wicked Euery male that hath his wits and is neither dumbe nor so drunken that he can vtter the the words as wel PagaÌ„ Infidel heretik the bad as the good the schismatik as the Catholike may baptize And yet vsually in the ciuill warres both in France and in Netherland the Papists did rebaptize such children as of the Protestant not lai-meÌ„ but ministers had afore bin baptized This priuate Baptisme by priuate persons was also taught long since both by the Marcionites and Pepuzians 4. Proposition There is a lawfull ministerie in the Church The proofe from Gods word God for the gathering or erecting to himselfe a Church out of mankinde and for the well gouerning of the same from time to time hath vsed yea and also doth and to the end of the world will vse the ministery of men lawfully called thereunto by men A truth most euident in the holy Scripture Iesus said vnto his Apostles Goe and teach all Nations baptizing them c. and loe I am with you alway vnto the ende of the world Christ gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the saints for the worke of the ministerie and for the edification of the body of Christ till we all meet together in the vnitie of faith and knowledge of the Sonne of God vnto a perfect man A truth also approued by the Churches Adversaries vnto this truth Oppugners of this truth are First the Anabaptisticall Swermers who both tearme all Ecclesiasticall men The Diuells ministers and also as very wicked doe vtterly condemne the outward ministerie of the word Sacraments And next the Brownists who divulge that in these daies No ministers haue the calling sending or authoritie pertaining to a minister and that It will hardly be founde in all the world that any minister is or shall be lawfully called such also be the Barrowists which say there is no ministerie of the Gospell in all Europe 5. Proposition They are lawfull Ministers which be ordained by Men lawfully appointed for the calling and sending forth of Ministers The proofe from Gods word S. Paul in the beginning of his epistle vnto the Galathians giueth vs to obserue the diuers sendeth-forth of men into the holy ministery whereof Some are sent immediately froÌ„ God himselfe So sent was by God the Father both Iesus Christ and Iohn Baptist by God the Sonne in his state mortall the twelue Apostles in his state immortall and glorious S. Paul This calling is speciall and extraordinarie and the men so called were adorned with the gift of miracles coÌ„monly as were Iesus Christ and his Apostles but not alwaies for Iohn Baptist wrought none And they were also enioyned for the most part as the Apostles to preach throughout the world howbeit our Sauiour was limited Some againe were sent of men as they be who are sent of men not authorized thereunto by the word of God and that to the disturbance of the peace of the Church such in the Apostles time were the false Apostles in our daies be the Anabaptists Familie Elders and law despising Brownists And some lastly are by men sent so in the primitiue Church by the Apostles were Pastors and Elders ordained who by the same authoritie ordained other Pastors and teachers Whence it is that the Church as it hath bin so it shall till the end of the world be prouided for They who are thus called haue power neither to worke miracles as the Apostles had nor to preach and minister the Sacraments where they will as the Apostles might but they are tied euery man to his charge which they must faithfully attend vpon except vrgent occasion doe enforce the contrary The calling of these men is tearmed a generall calling and it is the ordinarie and in these daies the lawfull calling allowed by the word of God So testifie with vs the true Churches else where in the world Adversaries vnto this truth This truth hath many waies bin resisted For there â—e which thinke how in these daies there is no calling but the extraordinarie or immediate calling from God not by men as the Anabaptists Familists and Brownists of whome afore The Papists albeit they allow the assertion yet take they all ministers to be wolues Hirelings Laie men and Intruders who are not sacrificing Priests annointed by some Antichristian Bishop of the Romish synagogue Either all or the most part of the ministers of England saith Howlet be meere Lay men and no Priests and consequently haue noe authoritie in these things It is euideÌ„t c. because they are not ordained by such a Bishop and Preist as the Catholike Church hath put in authoritie 6. Proposition Before Ministers are to be ordained they are to be chosen and called The proofe from Gods word Though it be in the power of them which haue authority in the Church to appoint Ministers for Gods people yet may they admit neither whome they will nor as they will themselues But they are both deliberately to chuse and orderly to call such as they haue chosen This made the Apostles and Elders in the primitiue Church straightly to charge that suddenly hands should be laid on no man To make a speciall choise of twaine whereof one was to be elected into the place of Iudas By election to ordaine Elders in euery church and by praier and fasting to commend them to the Lord and by laying on of hands to consecrate them To describe who who were to be chosen and called For they are to be Men not Boies nor women Men of good behauiour not incontinent not giuen to wine not strikers not couetous not proud not froward nor irefull nor giuers of offense finally men of speciall gifts apt to teach able to exhort wise to diuide the word of God aright bold to reprooue willing to take paines watchfull to ouersee patient to suffer and constant to endure all manner of afflictions And this doe the Churches Protestant by their Confessions approoue The Errors and adversaries vnto this truth In error they remaine who are of opinion that The due election and calling of Ministers according to the word of God is of no such necessitie to the making of Ministers an erroneous fancie of the Anabaptists and Familie of Loue. That women may be Deacons Elders and Bishops the former the Acephalians the latter the Pepuzians did maintaine A speciall care is not to be had both of the life and the learning of men or that wicked men of euill life ignorant men without learning Asses of no giftes loiterers which doe no good or fauourers of superstition and idolatry which do great hurt
are to be admitted into the ministery They are causes which indeede are none to debarre men from the ecclesiasticall function as if men haue bin twice married an error of the Russeis be married haue had certaine wiues haue not receiued the Sacrament of Confirmation haue bin baptized of Heretikes these may not be Priests say the Papists or if either they haue not bin trained vp in the Familie or be not Elders in the said Familie of Loue 24. Article Of speaking in the Congregation in such a tongue as the people vnderstand not It is a thing plainely repugnant to the word of God and the custome of the primitiue Church to haue publike prayer in the Church or to minister the Sacraments in a tongue not vnderstood of the people The proposition Publike praier and the Sacraments must be ministred in a tongue vnderstood of the common people The proofe from Gods word THis assertion needeth small proofe For who so is perswaded as all true Christians of vnderstanding are that what is done publikely in the Church by a strange language not vnderstood of the people profiteth not the Congregation edifieth not the weake instructeth not the ignorant inflameth not the zeale offendeth the hearers abuseth the people dipleaseth God bringeth religion into contempt easily will thinke that where the praiers be said or the Sacraments administred in a tongue not vnderstood of the vulgar sort neither is the word of God regarded nor the custome of the purer primitiue Church obserued This article no church doth doubt of and very many by their extant Confessions doe allow Aduersaries vnto this truth But their is nothing either so true or apparent which hath by all men at any time bin acknowledged So contrary to this truth In old time the Ossens made their praiers vnto God alwaies in a strange language which they learned of Elxeus their founder and the Marcosians at the ministration of Baptisme vsed certaine Hebrew words not to edifie but to terrifie and astonish the mindes of the weake and ignorant people In these daies the Turkes performe all their superstitions in the Arabian language thinking it not onely vnmeete but also an vnlawfull thing for the common sort of persons to vnderstand their Mahometane mysteries The Iacobite preists doe vse a tongue at their church ministrations and meetings which the vulgar people cannot comprehend The diuine Lyturgie among the Russians is compounded partly of the Greeke and partly of the Sclavonian language The Papists will haue all diuine Seruice Praiers and Sacraments and that throughout the world ministred onely in the Latine tongue which but fewe men of the common people doe vnderstand some of them holding that It is not necessary that wee vnderstand our praiers and that praiers not vnderstood of the people are acceptable to God and all of them maintaining that hee is accursed whosoeuer doth affirme how the Masse ought to be celebrate onely in a vulgar tongue 25. Article Of the Sacraments Sacraments ordained of Christ 1 be not onely badges or tokens of Christian mens profession but rather they be 2 certaine sure witnesses and effectuall signes of grace and Gods good will toward vs by which he doth worke inuisibly in vs 3 and not onely quicken but also strengthen and confirme our faith in him 4 There be two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord. Those fiue commonly called Sacraments that is to say 5 Confirmation 6 Penance 7 Orders 8 Matrimony and 9 extreame vnction are not to be compted for Sacraments of the Gospell beeing such as haue growen partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet haue not like nature of Sacraments with Baptisme and the Lords Supper for that they haue not any visible signe or ceremonie ordained of God 10 The Sacraments were not ordained of Christ to be gazed vpon or to be carried about but that wee should duely vse them 11 And in such onely as worthily receiue the same they haue a wholesome effect or operation but they that receiue them vnworthyly purchase to themselues damnation as Saint Paul saith The propositions 1. The Sacraments ordained of Christ be badges or tokens of our profession which be Christians 2. The Sacraments be certaine sure witnesses and effectuall signes of grace and God his good will toward vs. 3. By the Sacraments God doth quicken strengthen and confirme our faith in him 4. Christ hath ordained but two Sacraments in his holy Gospell 5. Confirmation is no Sacrament 6. Penance is no Sacrament 7. Orders is no Sacrament 8. Matrimonie is no Sacrament 9. Extreame vnction is no Sacrament 10. The Sacraments are not to be abused but rightly to be vsed of vs all 11. All which receiue the Sacrament receiue not therewithall the things signified by the Sacraments 1. Proposition The Sacraments ordained of Christ be badges or tokens of our profession which be Christians The proofe from Gods word THe Sacraments are badges or tokens both of Christians and of Christianitie Of Christians For by them are visibly discerned the faithfull from Pagans and Christians Iewes Turkes and all prophane Atheists Of Christianitie For as Circumcision in the old Lawe was a token how the corrupt and carnall affections of the minde should be subdued and that the Lord required not so much an outward of the Body as an inward circumcision of the heart so Baptisme telleth vs that being once dead vnto sinne wee are to liue vnto righteousnes that all wee which haue bin baptized vnto Iesus Christ haue bin baptized into his death c. and must walke in newnesse of life c. for wee haue put on Christ by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwaies be fresh in memorie and that it should be celebrated not with old Leauen neither in the Leauen of maliciousnes but with the vnleauened bread of synceritie and truth so the participation of one Loafe and of one Cuppe in the Lord his Supper doth commend vnto our consideration a sweete concord a brotherly vnanimitie and a constant continuance in the true worship of God without fauouring of Idolatrie in ay respect This doe the godly in al their Churches and throughout the word both teach and testifie The Adversaries vnto this truth Vngodly therefore and in a cursed state are they which equall other things with the Sacraments to discerne Christians from Pagans So the Iacobites imprint the signe of the Crosse on their Armes Foreheades c. to be knowen for Christians which contemne the Sacraments as of none account Soe doe the Anabaptists Ther be saith D. Sarania which hold how the Sacraments were to be administred onely at the first plāting of the Church by the
Apostles and Euangelists but doe not appeare vnto vs in these daies It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God Which thinke the Sacraments are but onely ciuill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particulary the Mesâ—alians and Familie of Loue who thinke that for obedience sake to magistrates the sacrameÌ„ts are to be receiued but are to none effect to the perfect ones in the Familie 2. Proposition The Sacraments be certaine sure wittnesses and effectuall signes of grace and God his Goodwill toward vs. The proofe from the word of God Infinitely doth God declare his vnspeakable and incomprehensible good will to man ward yet in these daies by none outward things more notably and effectually than by the Sacraments For. Of Baptisme saith Christ Hee that beleeueth and is baptized shall be saued and Peter Amend your liues and be baptized euery one c. for the remission of sins and Paul Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it that hee might sanctifie it and cleanse it by the washing of water through the word c And of the Lords supper saith our Sauiour Christ touching the Bread this is my body which is giuen and broken for you and of the Cup this is my blood of the new Testament that is shed for many for the remission of sinnes This truth doe the purer Churches of these daies euery where acknowledge The adversaries vnto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the newe Law doe conferre grace ex opere operato The Sacraments of the old and new Testament in this doe differ for that the Sacraments of the old Testament did onely shadow forth saluation but the Sacraments of the newe doe conferre and worke saluation and doe iustifie not onely signifie God his good will toward vs by reason of the worke done which is the outward Sacraments 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods word Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes and ye shall receiue the gift of the holy Ghost saith S. Peter Christ he gaue himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul The same is affirmed by the reformed Churches Howbeit this Faith is not necessarily tied vnto the visible signes and Sacraments For Without the Sacraments many haue liued and died who pleased God and are no doubt saued either in respect of their owne faith as wee are to thinke of all the godly both men who were borne and died afore the institution of Circumcision in the wildernesse and in the time of grace yet by some extremity could not receiue the seale of the couenant and women who afore and vnder the lawe for many yeares were partakers of no Sacrament and neuer of one Sacrament or that they be heires of the promise Some haue faith afore they receiue any of the Sacraments So had Abraham the Iewes vnto whom Peter preached the Samaritanes the Eunuch Cornelius the Centurion haue the godly of discretion wheresouer not yet baptized Some neither afore nor at the instant nor yet afterward though daily they receiue the Sacraments will haue faith such are like vnto Iudas Ananias and Sapphira Simon Magus the old Israelites and the wicked Corinthians In some the Sacraments doe effectually worke in processe of time by the helpe of Gods word read or preached which engendreth faith such is the estate principally of Infants elected vnto life and saluation an encreasing in yeares The adversaries vnto this truth Therefore doe they erre which teach or hold that They neuer goe to heauen which die without the seales of the couenant so thinke the Papists of Infants which die vnbaptized They are damned though they receiue the Sacraments that will not receiue them after the receiued and approued manner of the Church of Rome There is no way of saluation but by faith herby excluding infinite soules from the kingdome of heaueÌ„ which depart from this world before they doe beleeue None beleeue but such as are baptized say the Papists as heare the word of God preached say the Puritanes The Sacraments giue grace ex opere operato and bring faith ex opere operato The Sacrament of Baptisme is cause of the saluation of Infants 4. Proposition Christ hath ordained but two Sacraments in his Gospell 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 beeing true then haue their bin and still are by so many aboue either two or seuen Sacraments as there be haue bin aboue two or seuen things which are signes of sacred and holy things But according to the nature thereof a Sacrament is a couenant of God his fauour to man-ward confirmed by some outward signe or seale instituted by himselfe which also hath bin sometimes speciall either to some men that extraordinarily by things naturall sometimes as the tree of life was to Adam and the Rainebowe to Noah and sometimes by things supernaturall as the smoaking furnace was to Abraham the Fleece of wooll to Gedeon and the Diall to Ezekiah 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 ordinarie as in the time of the Gospell And then a Sacrament is defined to be a ceremonie ordained immediately by Christ himselfe who by some earthly and outward element doth promise euerlasting fauour and felicitie to such as with true faith and repentance doe receiue the same And such Sacraments in the newe Testament we finde only to be Baptisme and the Lords supper This is the iudgement also of the Churches Protestant The Errors and adversaries vnto this truth In a contrary opinion are diuers and namely The Iewes and Turkes for they denie all the Sacraments of the Church as wee doe hold them The Euchytes who say that prayer onely and not the Sacraments are to be vsed The Schwenkfeldians who contemne not only the word preached but the Sacraments also as superfluous depending wholly vpon reuelations The Bannisterians who thinke there will be a time and that in this world when wee shall neede no Saraments The Papists who publish That wee leaue out no lesse then sixe of
otherside too highly as if the dignitie of their calling were cause good enough that what they doe or say ex opere operato take happy effects These things from the Scriptures are manifest which teach vs that wicked ministers euen the Scribes and Pharisies sitting in Moses chaire and preaching Christ though through enuie strife and contention are to be heard and may administer the Sacraments as did the ordinarie Priests among the Iewes whereof very many both afore and after that our Sauiour came into the world were most wicked men and the best which be are the ministers of God and Gods labourers Also the purer Churches beare witnesse hereunto Neither is hee whosoeuer that planteth any thing neither hee that watereth but God that giueth the encrease saith S Paul And a signe of a good Spirit is it to regard not so much who speaketh or ministreth as what is vttered and offered from God Errors Adversaries to this truth The due consideration of the praemises will both settle vs the more firmely in the truth and make vs the more carefully to abhorre all adversaries thereof as in old time were the donatists and the Petilians who taught that the Sacraments are holy when they be administred by holy men but not els also the Apostolikes or Henricans who had a fancie that he was no Bishop which was a wicked man Among the Fathers also Cyprian and Origen were not â—ound in this point For Cyprian published that no minister could rightly baptize who was not himselfe endued with the holy Ghost hee further deliuered that whosoeuer doe communicate with a wicked minister doe sinne Origen held that in vaine did any minister either binde or lose who was himselfe bound with the chaines of â—inne and wickednes Such adversaries in our time be the Anabaptists the Family of Loue the disciplinarians vsually tearmed Puritants the Sabbatarians the Brownists and the Papists For The Anabaptists will not haue the people to vse the ministerie of euill ministers and thinke the seruice of wicked Ministers vnprofitable and not effectuall affirming that no man who is himselfe faultie can preach the truth to others The Familie of Loue doe say that no man can minister the vpright seruice or ceremonies of Christ but the regenerate also that wicked men cannot teach the truth The disciplinarian Puritans doe bring all ministers which cannot preach and their seruices into detestation For their doctrine is that Where there is no Preacher there ought to be no minister of the Sacraments None must minister the Sacraments which doe not preach The Sacrament is not a Sacrament if it be not ioyned to the word of God preached It is sacriledge to seperate the ministration of the word preached from the Sacraments Of these mens opinions be the Sabbatarians among vs. For their doctrine is to the common people that vnlesse they leaue their vnpreaching ministers euery Sabboth day and goe to some place where the word is preached they doe prophane the Sabboth and subiect themselues vnto the curse of God So the Brownists No man is to communicate say they where there is a blinde or dumme ministerie The Papist doe crosse this truth but after another sort For Pope Hildebrand decreed and commanded that no man should heare Masse from the mouth of a preist which hath a wife The Rhemists doe publish how The Sermons of heretikes and so tearme they all Protestant ministers must not be heard though they preach the truth Their praiers and Sacraments are not acceptable to God but are the howling of wolues 2. Proposition Euill ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church The wicked and euill ministers must not alwaies be endured in the Church of God For they are the euill and vnprofitable seruants the Eies which doe offend the vnsauorie salt which are carefully to be seene vnto and if admonitions will not serue deposed yet orderly and by the discipline of the Churh For that God which appointed a gouernement for the ciuill state hath also giuen authoritie vnto his Church to punish offenders according to the qualitie of their transgressions And so may we read in the word of God Tell the Church saith our Sauiour Let such a one by the power of our Lord Iesus Christ be deliuered vnto Sathan for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus saith S. Paul So the neighbour Churches Adversaries vnto this truth Then deceiued and out of the way are the Brownists and Barrowists which are of minde that Priuate persons in themselues haue authoritie to depose vnmeete ministers and to punish malefactors Euery particular member of a Church in himselfe hath power to examine the manner of administring the Sacraments c. to call men vnto repentance c to reproue the faults of the church and to forsake that church which will not reforme her faults vpon any priuate admonition For want of the due execution of discipline against persons offending and malefactors both women may leaue their husbands as some haue done and husbands their wiues and goe where it is in force See more in Art 33. Prop. 1. 27. Article Of Baptisme 1 Baptisme is not only a signe of profession and marke of difference whereby christian men are discerned from other that be not Christened but 2 it is also a signe of regeneration or newe-birth whereby as by an instrument they that receiue Baptisme rightly are graffed into the Church the promises of the forgiuenes of sinne and of our adoption to be the Sonnes of God by the holy Ghost are visiblie signed and sealed Faith is confirmed and grace encreased by vertue of prayer vnto God 3 The Baptisme of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ. The Propositions 1. Baptisme is a signe of Profession and marke of differeÌ„ce whereby Christians are discerned from other men that be no Christians 2. Baptisme is a signe or seale of the regeneration or newe birth of Christians 3. Infants and young children by the word of God are to be baptized 1. Proposition Baptisme is a signe of Profession and marke of difference whereby Christians are discerned from other men that be no Christians The proofe from Gods word HOw the Sacraments are tokens and therefore that Baptisme is a signe of the true Church which be Christians it is apparent from Gods word in the 5. proposit of the 19. article afore going and the same doe the Churches of God acknowledge Errors adversaries vnto this truth This declareth vs to be sound Christians and. Not Nazarens who were with the Iewes circumcised and baptized with Christians and so as Hierome writeth of them were neither Iewes nor Christians Mot
world The spirituall was giuen vnto them afterward in their second birth through the word The life carnall and corporall is common to all men good and badde and is maintained and preserued by earthly and corruptible Bread common also to all and euery man The life spirituall is peculiar onely to Gods elect and is cherished by the bread of life which came downe from heauen which is Iesus Christ who norisheth and susteineth the spirituall life of Christians being receiued of them by Faith Which spirituall Bread that he might the better represent hee hath instituted earthly and visible Bread and wine for a Sacrament of his Body and Blood Whereby he doth testifie that as verily as wee receiue the Bread with the hands and chewe the same with the teeth and tongue to the nourishing of this life temporall euen so by faith which is in place of hands and mouth to the soule wee verily receiue the true Body and the true blood of Christ our onely Sauiour to the cherishing of the spirituall life in our soules And heerein there is a goodly consent with the most of the reformed Churches and vs The aduersaries vnto this truth Ioyntly we withstand the aduersaries thereof whosoeuer as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries which thinke the Body of Christ so is present in the supper as his said Body with bread and Wine by one and the same mouth at one and the same time of all and euery communicant is eaten corporally and receaued into the Belly The Metusiastes and Papistes which beleeue the substance of bread and Wine is so changed into the substance of Christ his body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and wine The Symbolists Figurists and Significatists who are of opinion that the faithfull at the Lords supper doe receiue nothing but naked and bare signes 5. Proposition To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrarie to the ordinance of Christ. The proofe from Gods word The true and lawfull vse of this Sacrament hath bin afore set downe And there it may suffice vs to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten the cuppe should onely be giuen drunken and all this done in remembrance of Christ And so also testifie the Churches reformed Adversaries vnto this truth But contrarie to the institution of Christ the Papistes abuse this holy Sacrament For They reserue the same and not only so but take it to be a Catholike a pious and a necessarie custome so to reserue it and besides they thinke euery peece and particle of the Sacrament so reserued is the very Body of Christ They carrie it about both vnto sicke folkes Hence saith the Festiuall As often as any man seeth that Body at Masse or some other good praier in worship of his soueraigne Lord. And also thorough cities and townes For whensoeuer the Pope goeth any iourney the Sacramentall bread is carried before him on an ambling Iennet as the Persian kings haue before them carried their Orsmada or holy fire In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine and Spaine those English men as meeting the Sacrament in the streetes will neither doe reuerence therunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloody Inquisition They worship it and for the same haue ordained a certaine set and solemne Feast called Corpus-Christi-day on which the Sacrament is borne about lifted vp and most idolatrously adored 29. Article Of the wicked which doe not eate the Body and blood of Christ in the vse of the Lords Supper The wicked and such as be voide of a liuely faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the siigne or Sacrament of so great a thing The proposition The wicked and such as be void of a liuely faith doe not eate the Body nor drinke the Blod of Iesus Christ in the vse of the Lords Supper The proofe from Gods word S. Paul doth shewe how the Supper of the Lord is receiued of some worthily which do examine and iudge themselues and discerne the Lords Body as also doe abstaine from the table of deuills How these doe participate of the Body and blood of Christ it hath alreadie bin shewen in the last mentioned article prop. 4. Againe of others the same is vnworthily receiued that is to say which themselues doe not examine nor iudge neither discerne the Lords body and doe communicate at the Table of the Lord and at the Table of deuils These may receiue the Sacrament but not the true Body of Christ. The reasons be for that They lacke the wedding garment which is Faith and the righteousnesse of Christ. They are no members of the true Church the Head whereof is Iesus Christ They haue no promise of heauenly refreshing because they are without a liuely faith Therefore they procure vnto themselues most heauie punishements as diseases death guiltines of the Body and Blood of Christ and therewith damnation Of this iudgement be other Churches Christian and reformed besides Errors adversaries vnto this truth The adversaries of this dorine are The Vbiquitaries both Lutheran and Popish they saing the very Body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly these affirming that al Communicants badde and good doe eate the very and naturall Body of Christ Iesus they saying that the true and reall Body of Christ In With Vnder the bread and wine may be eaten chewed and digested euen of Turkes which neuer were of the Church these maintaining that vnder the forme of Bread the same true and reall body of Christ may be deuoured of Dogs Hogs Cats and Rats 30. Article Of both kinds The cuppe of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to al Christian men The Proposition The people must be partakers not only of the Bread but also of the Wine when they approach vnto the Lords Table The proofe from Gods word OVr Lord and Sauiour Christ hath instituted his Supper as he will haue not only the Bread but also the Cup to be deliuered vnto all Communicants So find wee in the word of God namely That the Bread must be giuen to All and eaten of All The Cup is to be giuen to All and to be
THE FAITH DOCTRINE and religion professed protected in the Realme of England and dominions of the same Expressed in 39 Articles concordablie agreed vpon by the reuerend Bishops and Clergie of this Kingdome at two seuerall meetings or Conuocations of theirs in the yeares of our Lord 1562 and 1604 THE SAID ARTICLES ANALISED INTO Propositions and the Propositions prooued to be agreeable both to the written word of God and to the extant Confessions of all the neighbour Churches Christianlie reformed THE ADVERSARIES ALSO OF NOTE AND name which from the Apostles daies and primitiue Church hetherto haue crossed or contradicted the said Articles in generall or any particle or proposition arising from anie of them in particular heereby are discouered laid open and so confuted Perused and by the lawfull authoritie of the Church of England allowed to be publique Rom. 16.17 I beseech you bretheren Marke them diligently which cause diuisions and offences contrarie to the doctrine which yee haue receaued and auoide them PRINTED BY IOHN LEGATT PRINTER to the Vniuersitie of Cambridge 1607. TO THE MOST REVErend Father in God his right honorable good Lord Richard by the diuine prouidence Archb. of Canterburie and Primate of England and Counselar to the most high mighty Prince Iames King of great Brittaine France Ireland MOst reuerend Father in God there is no one thing in this world that of men truly zealous Christian in these latter daies of the world with greater earnestnes hath bin desired then that by a ioynt common consent of all the Churches rightly according to the canons of the sacred Scriptures reformed there might be a draught made and diuulged containing and expressing the summe substance of that Religion which they doe all both concordablie teach vniformely maintaine That holy man of happie remembrance D. Cranmer who sometime enioyed that roome in our Church which your Grace nowe worthily possesseth in the daies of that most godly young Prince King Edward the sixt employed a great part of his time and studie for the effecting of that worke and imparted his thoughts with the most principall persons and of rarest note in those daies for their wisdome pietie and credit among the people of God throughout Christendome M. Caluin vnderstanding of his intent addressed his letters vnto the sayd Archbishop and offered his seruice saying that might his labours stand the Church in steede ne decem quidem maria it would not grieue him to saile ouer ten Seas to such a purpose 2. But this proouing a worke of much difficultie if not altogether vnpossible in mans eies especially in those daies to be brought about the next course and resolution was that euerie Kingdome and free state or principalitie which had abandoned the superstitious and Antichristian religion of the Church of Rome and embraced the Gospell of Christ should diuulge a Briefe of that religion which among themselues was taught and beleeued and whereby through the mercie of God in Christ they did hope to be saued Which to God his great glorie the singular benefit comfort of all Churches both present and to come as the extant Harmonie of all their confessions doth most sweetely record with no great labor was notablie performed This worke of theirs tolde the Churches in those daies and doth vs and will enforme our posteritie that not only in euery particular State Kingdome but also throughout Christendome where the Gospell was entertained the primitiue and Apostolicall daies of the Church were againe restored For the multitudes of them that did beleeue I speake both ioyntly of all and seuerally of each reformed people not of euery particular person fantastique False-apostles and peruerse teachers or professors in any Church who were not wanting euen in the Apostles daies touching the maine and fundamentall points of true religion were then of one hart and of one soule and did thinke and speake one thing and liue in peace 3. The said Archbishop for vnto whom better after God and the King can we ascribe the glorie of this worthy act hee wrought this Vnitie and Vniformitie of doctrine in this kingdome in the Halcyon daies of our English Iosias K. Edward the sixt of that name and the same doctrine so by his meanes established in the time of peace a notable worke of peace like a manly haeroicall and heauenly Capitane vnder our Generall Iesus Christ he resolutely euen with his heart blood in the fierie torments afterwards confirmed in the daies of persecution A certaine learned man speaking of the Religion heere then professed and wrighting vnto the Lords of our late Queenes Counsell doth say he meaning the Papist his aduersarie who charged our Church with discord and disagreements about matters of religion He ought saith he if hee had bin able to haue brought out the publike Confession and Articles of faith agreed in K. Edwards time and haue shewed any in England that professing the Gospell dissenteth from the same So esteemed hee and with him many thousands of learned and iudicous men of the doctrine then ratified by authoritie and professed in this kingdome But those daies of our Churches peace continued not long through our vnthankefulnesse and sinnes neither on the other side was our persecution permanent through the goodnes of god though for the time exceeding vehemt violent For nubecula fuit cito transiit it vanished away quickely as do many raging stormes euen vpon the suddaine yet not through the power of Gunpowder and treasons but through the force of ardent praiers vnto the Almightie For arma ecclesiae preces 4. Wee finde that M. Latimer that sacred and reuerend Father addicted himselfe very seriously in those daies vnto the exercise of prayer and his principall and most vsuall praiers were first for himselfe next for the afflicted church of England and lastly for Lady Elizabeth the deceassed K. Edwards and Q. Maries sister For himselfe hee praied that as God had made him a minister and Preacher of his truth so hee might constantly beare witnesse vnto the same haue the grace and power to maintain it in the face of the world euen till the hower of his death For the church of Enlād hee praied that God would be pleased once againe to restore the free Preaching of the Gospell to this realme and this withall possible feruencie of Spirit hee craued at the hands of God And for Lady Elizabeth that hee would preserue and make her a comfort to his then comfortlesse people in England And the almightie and our heauenly Father both heard and granted all and euery of his petitions M. Gualter that learned painfull excellent diuine at Tigure dedicating his holy and Christian comments vpon the lesser Prophets vnto D. Parkhurst Bishop of Norwich who in the daies of the forementioned Q. Mary voluntarily had exiled himselfe so farre as Switzerland for his preseruation if it might be vnto better times
saith of the said Parkhurst that when he liued in Tigure Lady Elizabeth was euer in his mouth her Faith her wisedome her magnanimous spirit her virgineous and chast behauiour hee would euer celebrate with high words and commendations and that God would gard and safegard her person for the good of his people was his daily praier yea saith the same Gualter orabant idem te cum pii omnes it was not your praier onely but all Gods people so praied besides And their prayers were not made in vaine For both Q. Mary liued not long and L. Elizabeth was placed in the royall throne superstition was expulsed and true religion againe to the singular comfort and multiplication of Gods people in this kingdome very solemnely restored .5 Nothwithstanding an Vniformitie of doctrine to be taught embraced and professed by authoritie of the Prince and State was not published till certaine yeares after the Queenes attaining the kingly diademe but then Articles of religion to the number of thirty-nine drawē yet three yeares afore were commended to the consideration and perusall of the whole clergie of both Prouinces in an orderly and lawfull assembly or Convocation of theirs at London and by a sweete and vnanimous readines thereupon by them allowed This was effected in the yeare of our Lord 1562. the same yeare that the mercilesse Massacre at Vassey in France was committed by the Duke of Guize and the same very time also that all the Protestants in that country of France for holding and professing the same doctrine were sentenced vnto death and destruction by the Parliament at Paris after which their condemnatiō ensued those horrible and more then sauage murders and slaughters of the Religious and onely for this Religion at Carrascone at Tholouse Amiens Towres Sens Agen Aurane and many other citties townes and villages throughout France A principall contriuer of this Vniformitie in religion and thereby Vnitie among vs was another Predecessor of your Graces euen D. Parkar the first Archbishop of Canterburie in the said Queenes daies Here vpon Beza from Geneva Doctrinae puritas viget in Anglia Pure syncere religion flourisheth in England Zanchius from Strasborough Per hanc reginam factam by her meaning Q. Elizabeths comming to the Crowne God againe hath restored his doctrine and true worship and Daneus The whole compasse of the world hath neuer seene any thing more blessed nor more to be wished then is her gouernenment So now againe flourished those Apostolicall times as I may say of vnitie and Vniformitie of doctrine in our Church For then were there no contentions nor dissentions nor thornie pricking disputations among vs about questions of religion tantum res nobis fuit cum satellitibus quibusdam Pontificiis as Bishop Iewell said wee then skirmished onely with the Papists As it was at the building of Salomons temple so was it with vs then Wee set vpon the building of Gods house which is his Church without deane without noyse and stirres The adversaries without heard vs and heard of our doings abroad by the pens of the learned Iewel Nowel Calfehill and such other Architects of ours to our selues wee were comely as Ierusalem to our enemies terrible as an armie of Banners 6. Also what afore viz. an 62. they had agreed vpon the same at another Assembly at London an 71. and the 13. of Q. Elizabeth according to a Act of Parliament then made the said Clergie of England the Archbishops and Bishops first beginning and giuing the example by their seuerall Subscriptions with their owne hands most readily did approoue Howbeit in the yeare next ensuing sciz an 72 a yeare many waies memorable especially for the great and generall Massacre of aboue an hundred thousand Protestāts in France chiefly in Paris and the country thereabout adioyning begun on S. Bartholemewes eeue for Pope Gregories excommunicating of Q. Elizabeth for defending this doctrine and religion which here wee speake of and thirdly for the erecting of priuate Presbyteries now first in England diuers of the inferior ministers in and about London and else where in this kingdome not a little disturbed the quiet of our state and peace some of them by vntimely and inconsiderate Admonitions pamphelets and Libels others by obstinate refusing to subscribe as both Lawe did enioyne and their Fathers in Christ and superiors afore them had done But these men speedily both by learning were answered and by authoritie censured suspended or depriued 7. And yet not one of these Recusants and so not one of Englāds clergie either now or afore did euer oppugne the receiued publike and catholike doctrine of our Church but most willingly approued and applauded the same as the truth of God For euen the admonitioners themselues which said that they did striue for true Religion and wished the Parliament euen With perfect hatred to detest the church of England whereof notwithstanding they were members euen they doe say how they meaning the Bishops and their partakers they hold the substance of Religion with vs and wee with them And againe Wee all of vs confesse one Christ. And their Champion doth acknowledge that her maiestie hath deliuered vs from the spirituall Egypt of Poperie So that for doctrine I meane still for the maine points of doctrine there was now a sweete and blessed concord among vs which Vnitie continued all that holy and reuerend Fathers I meane Archbishop Parkers time which was till the 17. yeare of Q. Elizabeth 8. After him succeeded in the said Archiepiscopall chaire B. Grindall a right famous and worthy Prelate and for religion so sound as in K. Edwards daies had the Prince liued a while longer he had bin promoted vnto the Bishoprick of London vpon the translation of B. Ridly vnto Durham for these things had the State then in purpose But God otherwise had decreed for their advancements as that the one of them should passe through the fire vnto the kingdome of heauen and the other escape the dangers of many stormes and waters before hee came vnto any preferment at all And so accordingly Ridley was burned and Grindall banished and both of them depriued either of life or liuing or both and that for one and the same cause and doctrine which they had preached and wee professe But the tempest being ouerblowen and Q. Elizabeth her selfe hauing likewise escaped the bloody hands of her cruel enemies yea and Gunpowder traines and Treasons too in most barbarous manner laid to haue blowen vp her saint-like sanctified Body and Soule into the heauens and all for her constant fauouring and embracing this very doctrine her Maiestie not forgetfull what he had endured for the cause of Christ and his Church aduanced this zealous Confessour and tried Souldier vnto the See first of London afore designed him next of Yorke and lastly of Canterburie The care of this Archbishop was great to further the glory of God but through the enuy and malice
of his ill willers his power was but small his place high but himselfe made lowe through some disgraces by his potent aduersaries which hee meekely and patiently endured till his dying day 9. During the time of this mans troubles among other two things especially deserue obseruation One is the flocking of Iesuits into the kingdome who afore them neuer came among vs the other is the insolencie and boldnes of our homefaction The Iesuits indicted Councels summoned Synodes enacted and reversed orders and exercised Papal iurisdiction among vs wee not weeting nor so much as dreaming of any such matter The Brethren for so did they now stile themselues in their Churches and charges would neither pray nor say seruice nor Baptise nor celebrate the L. Supper nor Marrie nor Bury nor doe any other ecclesiasticall duty according to the Law but after their owne deuisings And abroad as if they had bin acquainted with the Iesuiticall proceedings or the Iesuits with their practises they had their meetings both classicall and Synodicall they set downe decrees reuersed orders elected ministers exacted Subscriptions and executed the censures of suspension and excommunication where they thought good The Iesuits had for their prouinciall first Roberr Parsons alias Cowbuck then Weston and lastly Garnet which Garnet continued in that office till the yeare 1605. when he was apprehended and for most horrible and hellish treasons as an arrant Traitor put to death in Pauls Churchyard the same yeare And the Brethren had their I know not what cheife men All of these residing in and about London and in speciall fauour both with the Gentiles and vulgar people of their seuerall factions and so continued multiplying their number and growing strong euen head-strong in boldnes and schisme till the dying day of this most graue and reuerend Archbishop which was in the moneth of Iuly 1583. 10. Some foure moneths afore whose death the said Brethren at a certaine Assembly of their owne appointing among other things as I finde decreed that if Subscription vnto the booke of Articles of religion afore mentioned and still meant should againe be vrged the said Brethren might subscribe thereunto according to the Statute Which declareth that what diuersitie and disagreement soeuer was about other matters yet abode ther stil a blessed Vnitie among vs touching the foundation of Christiā religiō And this was in 25. yeare of Q· Elizabeth 11. Next vnto him D. Whitegift then Bishop of Worcester a man deseruedly vnto that dignitie promoted and for his manifold paines in writing teaching and defending the truth his wisedome in gouerning and his well demeaning of himselfe euery way worthy the double honour which hee did enioy or the State could aduance him vnto from thence was translated vnto the See of Canterburie No sooner was he confirmed in his office but obseruing both the open and intolerable contempt in many places of all Church orders by authoritie prescribed and hearing both of many secret conuenticles vnlawfull assemblies in his Prouince and of the tumults and garboiles abroad and euen at his very admission vnto his charge raised in Scotland and that for the selfe same cause which by the Brethren here in England was maintained foreseeing the dangers and troubles likely to ensue for which hee should giue an account if in time hee sought not meanes to preuent them hee thought it his bounden dutie for the preseruation of vnitie and puritie in religion the preuenting of further schisme and the discouery of mens inclinations either vnto peace or faction that all and euery Minister eclesiastical hauing cure of soules within the Prouince of Canterbury vnder his owne hand and by Subscription should testifie his consent both vnto the points of religion in the Conuocatiō an 62. approued and likewise vnto other Articles necessary for concord sake of all and euery man minister especially to be acknowledged and accordingly by due course of Law called then therevnto Which was done the very first yeare of his removeall and of her maiestie the 26. This of the brethren was tearmed the woefull yeare of subscription but that they should so doe there was no cause vnlesse they are greiued that factious spirits and malecōtēted Ministers and Preachers were discouered and their erroneous schismaticall opinions brought into light And surely neuer was their subscription hitherto by authoritie vrged in this land but diuers newe fancies held yet for truthes not to be doubted of among the brethren were thereby detected for Gods people to auoid as monsters neither hath our Church lost by imposing nor the aduersaries gained at the long runne by refusing Subscription 12. In the yeares 71 and 72. when subscription first was required the whole land will witnesse that manie and sundrie bookes aswell in Latine as English then and afterward flewe abroad In which wee read howe then and in those daies The truth of God did in a manner but peepe out as it were at the screene that Cranmer Parker Grindall and all the other Martyrs Preachers and learned men which first in our age brought the light of the Gospell into this realme did see a litle and had a glimpse of the truth but ouersaw many things which in these daies of the Sunshine of the Gospell men of meaner gifts doe see and yet may not vtter them without great danger of the Lawes through the iniquitie of the times though the said things now seene be comprised in the booke of God and also be a part of the Gospell yea the very Gospell it selfe so true are they and of such importance as if euery haire of our heads were a life say the Brethren wee ought to afford them in defense of these matters the Articles of Religion penned and agreed vpon by the Bishops and Clergie and ratified by the Prince and Parliament in comparison of these things nowe reuealed and newly come to light are but Childish and toies Thus write they as your Grace best knoweth and I would haue quoted the places where they may be read had I either not written vnto your selfe or did write vnto a man vnacquainted with their bookes And had they heere stayed there words had bin able without the more grace of God to haue mooued the Parliament all the people of this land as they haue preuailed but too much alreadie with their too credulous fauorites to thinke our Church for all the reformation wrought and Vniformitie in doctrine established to be much awrie and farre from the truth it should professe But setting downe as they haue donne and publishing both what the truth is which nowe breaketh out and offereth it selfe by their ministerie to the viewe of the whole world which afore did but peepe out at the Screene and what the things be which theie of meane gifts doe see and our Fathers the Martirs Bishops and Preachers both in King Edwards daies and afterwards knowne and acknowledged to be men of excellent parts either did not
see at all or Ouersee and what likewise the points of doctrine newly now reuealed their aeternum Euangelium which without great danger may not be preached in England no more then the doctrine and Articles of the Church of England may bee preached at Rome and for defence wherof they ought to afford euen their very liues weare they so many as the haires of euery of their heads is and bee they demonstrate themselues to be most childishly vaine and idle in their imaginations which they take yet to be illuminations of the spirit 13. For all their doings and discourses to say the best of them are but to erect a newe which they tearme a true ministerie and their Discipline among vs. Themselues doe say The controuersie betwixt them and vs is not as the Bishopes and their welwillers they would beare the world in hand for a Cap a Tippet or a Surplesse but for greater matters concerning a true ministerie and regiment of the Church according to the word the one whereof that is a true ministery they shall neuer haue till Archbishops and Bishops be put downe and all Ministers made equall the other also will neuer be brought to passe till Kings Queenes doe subiect themselues vnto the Church and submit their scepters and throwe downe their Crowes before the Church and lick vp the dust of the feete of the Church and willingly abide the censures of the Church that is of the Presbyterie For as the Church is subiect vnto the ciuill magistrate in respect of his ciuill authoritie so must the magistrate the King and Queene subiect themselues and bee obedient to the iust and lawfull authoritie of the Church The ciuill magistrate is none officer at all of the Church For Church officers bee non Magnates aut Tetrarchae not gracious or honorable Lords but Ministers of the Church The Presbyterie is the Church and euerie Congregation or Church should and must in it haue a Presbyterie This is the Light which indeede the Martyrs neuer sawe the Religion which our Brethren striue for the Truth which they may not preach not Childish doctrine like the Bishops Articles but the wise Gospell the maine and materiall points of religion nowe in these last daies last of all yea after the eight Thorowe breaking of H. N. his Euangelium regni reuealed and for furtherance whereof they are to lend and spend euen all their liues if occasion be ministred 14. Strange and strong delusions First to take these and other such assertions for Truths and heauenly mysteries which are but the fancies of troubled braines not grounded nor truly gathered from Gods word Next to teach one another and al their fauorers howe they should be as readie and prepared euen for these matters to giue ouer their liuings and to giue their liues were they as many as the haires of all their heades as Cranmer Ridley Latimer did and Parker Grindall and all other Preachess would and euery Christian man and woman should if they bee called thereunto for the Apostolicall and Catholique doctrine of our Church which all Gods people doe knowe and the Brethren themselues as afore hath bin noted doe confesse is originally from God and his written word These and many moe too many heere to be recapitulate such phantasies of theirs or phrenesies rather this first subscription brought first to light and yet happie had it bin for Gods Church and people they had neuer bin broached 15. Semblablie the next Subscription called for by the last Archb. your L. predecessor an 84. discouered euen the verie thoughts and desires of those Brethren before but nowe stiled faithfull Brethren which haue and doe seeke for the Discipline and reformation of the Church Many Treatises afore but nowe and diuers yeares ensuing they flewe about and abroad like Atomies and by them the same things which afore but in a differing sort and in other words they publish For touching Church officers they name who and howe many sorts they be of them viz. Doctors Pastors Gouernors Deacons and Widdowes no moe no fewer They say Euerie Church must be furnished with a Teacher and a Pastor as with two Eies with Elders as with Feete with Deacons as with Hands Euerie Congregation must haue Eies Hands and Feete and yet neither all nor at all any Congregation is to haue an Head answerable to those Feete Hands and Eies The doctor by their doctrine must be a distinct minister from the pastor and onely teach true doctrine and neither exhort nor apply his doctrine according to the times and his auditorie nor minister the Sacraments For these things the pastor is to performe Which pastor also whensoeuer he administreth the Sacraments must necessarily make a Sermon or els he cōmitteth Sacriledge And concerning discipline by their doctrine euery Congregation must haue absolute authoritie to admonish to censure to excommunicate and to anathematize all offending persons yea euen Kings and Princes if they be of the Congregation And no Prince but must be of some parish and vnder one Presbytery or other alwaies Where this power is not in their iudgements one of the tokens of a true Church is wanting For this Discipline with them is a Marke of the Church and numbred among the Articles of their Faith 16. This say they is the great cause the holy cause which they will neuer leaue suing for though they should be a thousand Parliaments in their daies vntill either ther obtaine it or bring the Lord in vengeance and blood against the Stare and the whole land for repelling the same The Discipline is Gods holy yoke Gods sceptre the kingdome and throne of Christ. Our controuersie say they is whether Iesus Christ shall be King or no. Againe the end of all our trauaile is to build vp the walles of Ierusalem in to set vp the Throne of Iesus Christ our heauenly King the middes thereof the aduauncing whereof is a testimonie vnto vs that wee shall haue part in that glorie which shall be reuealed heereafter So learne we nowe from their said bookes learned and demonstratiue discourses which the Fathers and our fore fathers neuer sawe nor had learned both that their Discipline established and exercised is a visible marke of a true Church and to desire the aduauncement of the same an inuisible token of an elect childe of God so as neither is that a Church at least no true Church where their Discipline is not neither they but titular christians no true christians indeede which either sigh or seeke not to haue it established and Presbyteries in euerie parish to be aduaunced 17. The Articles of our religion concluded vpon by the reuerend Clergie of our Church with these learned and all seeing Brethren are but the Bishops decrees the Articles of the Conuocation house and reueale some little truth but these wise Brethren so faithfull haue they bin betweene God and his Church they haue not failed to shewe vs the whole counsaile of God And
wherby the doctrine in this land allowed publiquely graced imbraced of all sorts at his entrance into the Realme hath been not only acknowledged to bee agreeable to Gods word sincere and the very same which both his Highnes and the whole Church and kingdome of Scotland yea and the primitiue Church professed but also by his authoritie regall and paramont as one of the maine pillers supporting his Estate ratified to continue and all hope either of allowing or tolerating in this kingdome of any other doctrine religion or faction whatsoeuer opposite or any way thwarting the Faith and confession of the Church of England in most plaine pithy and peremptorie words and speeches cut off The yeare 62. was not more famous for the Vniformitie of doctrine in religion then concluded then the yeare 604. is memorable and will be for seconding the same neither gotte the Clergie in those daies more credit in composing the Articles of our Vnitie in Faith then did the last Conuocation whereat your Grace then Bishop of London was present and President in ratifying the Acts and Articles of their Antecessors neither was Q. Elizabeth more honoured in establishing them at the first then is our K. Iames renowned and more and more will be for approouing vnder the great Seale of England the late and last Constitutions and Canons ecclesiasticall 27. Whereby no person shall hereafter be receiued into the ministery nor neither by Institution or Collation admitted to any ecclesiasticall liuing nor suffered to preach to catechize or to be Lecturer or Reader of Diuinitie in either Vniuersitie or in any Cathedrall or Collegiat Church Cittie or Market towne Parish Church Chappell or in any other place in this realme except c. and except hee shall first Subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licensed to preach Read Lecture or Catechize comming to reside in any Diocesse shall be permitted there to preach read lecture catechize or minister the Sacraments or to execute any other ecclesiasticall function by what authoritie soeuer he be thereunto admitted vnlesse he first consent and Subscribe to the three Articles Neither shall any man teach either in publike schole or in priuate house except he shall first subscribe to the first and third Articles simply c. Neither shall any man be admitted a Chancellar Commissarie or officiall to exercise any ecclesiasticall iurisdiction except c. and shal Subscribe to the Articles of Religion agreed vpon in the Conuocation in the yeare 1562 c. And likewise all Chancellours Commissaries Registers and all other that doe nowe possesse or execute any places of ecclesiasticall iurisdiction or seruice shall before Christmas next in the presence of the Archbishop or Bishop or in open Court vnder whome or where they execute their offices take the same Oathes and Subscribe as before is said or vpon refusall so to doe shall be suspended from the execution of their Offices vntill they shall take the said Oathes and Subscribe as afore said 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeede as exceeding necessary both for the retaine of peace in the Church and preuenting of newe doctrine curious speculations and offenses which otherwise daily would spring vp and intolerably encrease calleth for Subscription in testimonie of mens cordiall consent vnto the receiued doctrine of our Church but exacteth not their Oathes as some doe much lesse Oathes Vowes and Subscription too but onely in a particular respect and that of a very fewe in publike office as our neighbours haue done Againe hee requireth Subscription but not of ciuill magistrates not of the Commons as else-where some doe not of euery man yea of womē aswel as of men as did the persecuted Church at Frankeford in Q. Maries daies not of Noble Gentlemen and Courtiers as in Scotland was exacted in our Kings minoritie but onely of ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such and so doe the reformed Churches in France and Germanie at this very day Last of all his Maiestie calleth for Subscription vnto Articles of religion but they are not either Articles of his owne lately deuised or the old newely turkened but the verie Articles agreed vpon by the Archbishopes and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeare of our Lord God 1562 and vnto none other euen the same Articles for number thirtie nine no moe no fewer and for words sillables and letters the verie same vnaugmented vndiminished vnaltered 29. And beeing the same the whole world is to knowe that the Church of England is not in religion changed or variable like the Moone nor affecteth noueltie or newe lessons but holdeth stedfastly and conscionably that truth which by the Martyrs and other Ministers in this last age of the world hath bin restored vnto this kingdome and is grounded vpon Gods written word the onely foundation of our Faith And being the same all men againe may see that we are stil at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of cheifest importance fundamentall points of religion though our adversaries the Papists would faine beate the contrarie into the common peoples heads And being the same there is nowe as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie established which at the King his first arriuall among vs was so much desired by the Brethren And finally being the same let vs not doubt but perswade our selues that we shall find the Antichristian Church of Rome too the same which for the same doctrine and for none other cause prosecuteth all Christian churches but ours of England especially with sworde fire and powder in most hostile yea and hellish manner the effect of whose hatred against vs as we haue often seene so especially had wee felt the same the next yeare after our Kings ratification of these Articles had not our euer mercifull God most miraculouslie detected both the Treason and Traitors For which his fauours his holy Name be glorified of vs and our posteritie throughout all generations 30. So our Church is the same But be the Brethren the faithfull and godly Brethren too the same nowe which they haue also beene If they bee then will they not denie which an 72. they writ that We hold the substance of religion with them nor which an 602. they published is afore remembred that the true Faith by which we may be saued and the true doctrine of the Sacraments the pure worship of God be truly taught and that by publike authoritie and retained in the booke of Articles And in this Confession I pray God they may constantly perseuere Howebeit euen these men which in a
inestimable benefits which wee haue and shall receiue from your selfe and your late Predecessors D. Whitgift Grindall Parker Cranmer of famous and honourable remeÌ„brance Bishops of our Church Archbishops of the See of Canterbury for this vniforme doctrine by some of your Lordships drawen and penned by all of you allowed defended as agreeable to the Faith of the very Apostles of Christ and of the auncient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point vnto Gods holy and written word commended vnto vs both by your authoritie and Subscriptions Now the all mercifull God and heauenly Father which so inspired them and your Lordship with wisedome from aboue and inabled you all to discerne truth from falsehood sound religion from Atheisme idolatry and errors vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace to his owne glorie the Churches benefit and your owne euerlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and diuelish practises of his and our enemies continued the light of his truth among vs giue vs all grace with one heart and consent not onely to embrace the same but also to walke and carrie our selues as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Sauiour Christ his sake At Horninger neere S. Ed. Bury in Suff. the 11. of March â—n 1607. Your Graces poore Chaplaine alwaies at commaund Thomas Rogers Constitutions and Canons ecclesiasticall an 1604. WHosoeuer shall heereafter affirme that the Church of England by Lawe established vnder the Kings Maiestie is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him bee excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike reuocation of this his wicked error Can. 3. Whosoeuer shall heereafter affirme that any of the 39. Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Cleargie in the Conuocation holden at London in the yeare of our Lord God 1562. for the auoyding of diuersities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe vnto let him be excommunicated ipso facto not restored but only by the Archbishop after his repentance and publike reuocation of such his wicked errors Can. 5. Whosoeuer shall heereafter seperate themselues from the Communion of Saints as it is approoued by the Apostles rules in the Church of England and combine themselues in a newe Brotherhood accounting the Christians who are conformable to the Doctrine Gouernment Rites and Ceremonies of the Church of England to be prophane and vnmeete for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance publike reuocation of such their wicked errors Can. 9. The Titles of the 39. Articles with the Pages where to find euerie of them in this booke Art 1. OF faith in the holy Trinitie Page 1. Art 2. Of the Word of God which was made verie man Page 7. Art 3. Of the going downe of Christ into Hell Page 15. Art 4. Of the Resurrection of Christ. Page 17. Art 5. Of the holy Ghost Page 21. Art 6. Of the sufficiencie of the Scripture for saluation Page 26. Art 7. Of the old Testament Page 33. Art 8. Of the three Creedes Page 39. Art 9. Of Originall or birth sinne Page 41. Art 10. Of Free will Page 47. Art 11. Of the Iustification of man Page 50. Art 12. Of good workes Page 56. Art 13. Of workes before Iustification Page 56. Art 14. Of workes of Supererogation Page 59. Art 15. Of Christ alone without sinne Page 62. Art 16. Of sinne after Baptisme Page 65. Art 17. Of predestination and Election Page 69. Art 18. Of obtaining saluation onely by the Name of Christ. Page 82. Art 19. Of the Church Page 86. Art 20. Of the authoritie of the Church Page 98. Art 21. Of the authoritie of generall Councells Page 112. Art 22. Of Purgatorie Page 118. Art 23. Of Ministring in the Congregation Page 131. Art 24. Of speaking in the Congregation in such a tongue as the people vnderstand not Page 141. Art 25. Of the Sacraments Page 142. Art 26. Of the vnworthines of the Ministers which hinder not the effect of the Sacraments Page 160. Art 27. Of Baptisme Page 165. Art 28. Of the Lords Supper Page 170. Art 29. Of the wicked which doe not eate the body and blood of Christ in the vse of the Lords Supper Page 178. Art 30. Of both kindes Page 179. Art 31. Of the oblation of Christ finished vpon the Crosse. Page 181. Art 32. Of the marriage of Priests Page 185. Art 33. Of Excommunicate persons how they are to be auoided Page 189. Art 34. Of the Traditions of the Church Page 193. Art 35. Of Homilies Page 192. Art 36. Of Consecration of Bishops and Ministers Page 196. Art 37. Of the ciuill magistrate Page 201. Art 38. Of Christian mens goods which are not common Page 215 Art 39. Of a Christian mans Oath Page 217. FINIS ¶ THE CATHOLIKE Doctrine beleeued and professed in the Church of England 1. Article Of faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without bodie parts or passions of infinite power wisdome and goodnes 2 the maker and preseruer of all things both visible and inuisible 3 And in vnitie of this Godhead there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The propositions 1. There is but one God who is liuing true euerlasting c. 2. God is the maker and preseruer of all things 3. In the vnitie of the Godhead there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts or passions of infinite power wisedome and goodnes The proofe from the word of God THat there is but one God who is c. is a truth which may be gathered from the al-holy and sacred Scripture is agreeable to the doctrine of the reformed Churches For both Gods word giueth vs to knowe that God is one and no moe liuing and true God euerlasting without bodie parts or passions of infinite power wisedome and goodnes and Gods people in their publike confessions from Ausburgh Heâ—uetia Bohemia France Flanders and Wittemberge testifie the same Errors and adversaries vnto this truth Then impious execrable are the opinions of Dragoras Theodorus who fasly denied there was any God Of Protagoras and the Machiuilian Athiests which are doubtfull whether there be a God Of such as fained vnto themselues diuers and sundrie gods as did
the Manichies the Basilidians the Valentinians the Messalian heretikes the Gentiles and heathen people whereof some in place of God worshipped Beastes vnreasonable as the Aegyptians did a Calfe an Oxe Cats Vulturs and Crocodils The Syrians a Fish and Pigeons the Persians a Dragon some as Gods haue adored men vnder the names of Iupiter Mars Mercurie and such like and some euen at this day for God doe worship Kine the Sunne and what they thinke good so doe inhabitants of Baly in the East Indies Of the Anthropomorphites which ascribed the forme and lineamentes of man vnto God thinking God to be like vnto man Of such as put their trust and confidence to be reposed in God alone either in men liuing as doe both the Persians in their Soldan and the Papists in their Pope who with them is God their Lord and God of infinite power or in Saints departed this life as doe the same Papists both in their S. Francis whome they tearme The glorie of God prefigured by Esay when he said Holy Holy Holy c. and in their Thomas Becket whom they say God hath set ouer the workes of his hands or in Beastes vnreasonable as doth the Mordwite Tartar or finally in riches and other senslesse creatures as doe the Atheists and irreligious worldlings 2. Proposition God is the maker and preseruer of all things The proofe from Gods word THat the world and all things both visible and invisible therein both were made and are preserved by the almightie and onely power of God are truthes grounded vpon the holy Scripture and agreeable to the confessions of Gods people For touching the creation of the world we read that in the beginning God created the heauen and the earth c. He made heauen and earth by him were all things created which are in heauen and which are in earth things visible and invisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him by his Sonne he made the worldes and all these acknowledged by the Churches primitiue and reformed at this day And touching the preseruation of all things by him created My soule praise thou the Lord c. saith the Psalmist which couereth himselfe with light as with a garment spreadeth the heauens like a curtaine which laieth the beames of his chambers in the waters and maketh the cloudes his chariot and walketh vpon the wings of the winde which maketh the spirits his messengers and flaming fire his ministers c. Are not two sparrowes sold for a farthing and one of them shal not fal on the ground without your Father yea and al the haires of your head are numbred saith our S. Christ God that made the world and all things that are therein he is Lord of heauen and earth he giueth life and breath and all things and hath made of one blood all mankinde to dwel on all the face of the earth and hath assigned the times which were ordained before and the bonds of their habitation saith S. Paul The Sonne is the brightnes of the glorie and the ingraued forme of his person and beareth vp all things by his mightie word The Churches of God in Heluetia Basil France and Flanders testifie the verie same Errors and aduersaries vnto these truths Hereby are condemned all Heretikes and errors impugning either the creation of the world by God or his providence in the continuing and preseruation of the same Of the former sort was First Aristotle and his followers which said the world was eternal and without beginning Next the Marcionites that held how God made not the world as being too base a thing for him to create 3. Simon Magus Saturnius Meander Carpocrates Corinthus who ascribed the worldes creation vnto Angels 4. The Manichies who gaue the creation of all things vnto two Gods or Beginnings the one good whereof came good things the other euill whence proceeded euill things 5. The same Manichies and Priscillianists which did affirme man to haue bin the workemanship not of God but of the Deuill 6. The Familie of Loue who deliuer that God by them made heauen and earth 7. The Papists who giue out how sacrificing Priests are the Creators of Christ Of the latter sort were The Stoike Philosophers and the Manichies who are the great patrones of Destinie Fate and Fortune The Familie of Loue which may not say God saue any thing for they affirme that all things be ruled by nature and not ordered by God The old Philosophers who thought that inferior things were too base for God to be carefull of And lastly the Epicures who thinke God is idle and gouerneth not the same Of which minde was Cyprian who held that God hauing created the world did commit the gouerment thereof vnto certaine celestial powers 3. Proposition In the Vnitie of the Godhead there is a Trinitie of persons The proofe from Gods word THe Scripture saith In the beginning God the Father the Sonne and the holy Ghost created the heauen and the earth By 1 the word of the 2 Lord were the heauens made and all the host of them by the 3 Breath of his mouth Loe the heauens were opened vnto 1 him and Iohn sawe 2 the Spirit of God descending like a Doue and lighting vpon him and loe a voice from heauen saying This is 3 my beloued Sonne in whome I am well pleased Because yee are sonnes 1 God hath sent forth 2 the Spirit of his 3 Sonne into your heartes which crieth Abba Father saith the Apostle and againe The grace of 1 our Lord Iesus Christ and the loue 2 of God and the communion of the 3 holy Ghost be with you all And S. Iohn There are three which beare record in heauen 1 The Father 2 the word and 3 the holy Ghost and these three are one This truth hath alwaies bin and serously is confessed in the church of Christ. Errors adversaries vnto this truth Then cursed are all opinions of men contrarie herevnto whereof Some denied the Trinitie affirming there is one God but not three persons in the Godhead so did the Montanists and Marcellians and so doe the Iewes and Turkes Some as the Gnostikes Marcionites and Valentinians affirme there be moe Gods then one and yet not three persons nor of one and the same nature but of a diuers and contrarie disposition Some thinke there be three Gods or spirits not distinguished onely but diuided also as did the Ennomeans and Trethectes Some feare not to say that in worshiping the Trinitie Christians doe adore three Deuils worse then all the idols of the Papists such blasphemers were the Heretikes Blandrat and Alciat Some will
haue a Quaternitie of persons not a Trinitie to be worshipped so did Anastasius the Emperour command the Apollinarians did hold Some doe graunt and acknowledge the names of three in the God-head but denie their persons such were the Noëtians Praxeneans and Hermogenians This did say how the same God was called by diuers names in the holy Scripture and therefore that the Father became flesh and suffered because one and the same God is called the Father the Sonne and the holy Ghost For which cause they were tearmed Patripassians In this number was Sernetus Againe some doe grant the names and persons of three and yet depriue not onely the Sonne and holy Ghost of their diuinitie but the whole Trinitie also of their properties For they say there be three in heauen viz. the Father the Word and holy Ghost howbeit say they the Father onely is very God the word is the breath of the Father and the holy Ghost is the spirit created by God of nothing through the word spoiling so both the Sonne and holy Ghost of their deitie and the whole Trinitie of their properties Such were the Arrian and Macedonian heretikes hence by-named Pneumatomachons because they waged battel with the holy Ghost And some doe bring in other names of deitie besides of the Father Sonne and holy Ghost as did the Priscilianists 2. Article Of the word of God which was made very man The Sonne which is 1 the word of the Father begotten from euer-lasting of the Father the verie and eternall God of one substance with the Father 2 tooke mans nature in the wombe of the blessed virgine of her substance so that 3 two whole and perfect natures that is to say the God-head and man-hood were ioyned in one person neuer to be diuided where-of is one Christ very God and verie man ◠who suffered was crucified dead and buried to reconcile his Father to vs and to be a Sacrifice not onely for originall guilt but also for all actuall sinnes of men The propositions 1. Christ is very God 2. Christ is very man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of mankinde 1. Proposition Christ is very God The proofe from Gods word IN the beginning was the Word and the Word was with God and that Word was God This is written of Christ. Therefore Christ is God Christ was begotten of the Father from euerlasting Therefore verie God This is life eternall that they knowe thee to be verie God and whome thou hast sent Iesus Christ They shal call his name Emanuel which is by interpretation God with vs Christ he is the brightnes of the glorie and the engraued image of the Father his person and beareth vp all things by his mightie hand Therefore verie God And this both hath bin of the auncient Christians and is the Faith of the reformed Churches The Errors and adversaries vnto this truth Miserably therefore doe they erre which either denie or impugne the deitie of our Sauiour as did certaine old heretikes viz. The Arrians whereof some were called the Douleians because in scorne they tearmed the onely begotten of God the Fathers seruant The Cerinthians The Ebionites among whome some said that Christ Iesus was a meere man others acknowledged him to be God but not from euerlasting The Eunomians The Samosatenians who thought that Christ was not the Sonne of God before his incarnation The Nestorians whose opinion was that Christ became God by merit but was not God by nature The Macedonians which vtterly denied the Sonne to be of one substance with the Father The Agnoites who held that the diuine nature of Christ was ignorant of some things Againe some late heretikes euen to the death neuer would acknowledge Christ Iesus to be the true and verie God as namely Certaine Catabaptists Blandrat Matthew Hamant burnt at Norwitch an 1579. one of whose heresies was that Christ was a meere and sinnefull man Francis Ket burnt also at Norwitch an 1588. who most obstinatelie maintained that Christ was not God til after his resurrection Dauid George sometime of Basil who affirmed himselfe to be greater for power then euer Christ was In oppugning the deitie of our Sauiour with these heretikes ioyne the Iewes and Turkes which say that Christ was a good man such as Moses and Mahomet were but not God Hence Amurath the great Turke in his letters vnto the Emp. Rodolph the second an 1593. tearmed our Sauiour in derision The crucified God vnto whome may be added the Familie of Loue 2. Proposition Christ is very man The proofe from Gods word HOlding the humanitie of Christ wee ioyne with the blessed Prophets and Euangelists who either prophecied of his future incarnation and conception in the wombe of a virgine or plainely auouched and writ both that the virgine Marie was his mother and that as verie man he grewe and increased in strength endured hunger and thirst wept and slept and suffered death Hence the auncient Fathers and Christians I beleeue in God the Father almightie c. and in Iesus Christ c. which was conceiued by the holy Ghost borne of the virgine Mary suffered vnder Pontius Pilate was crucified dead and buried The right faith is that we beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man God of the substance of the Father begotten before the world and man of the substance of his mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equal to the Father as touching his Godhead and inferiour to the Father touching his manhood I beleeue in one God the Father almightie c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heauen and was incarnate by the holy Ghost of the virgine Marie and was made man c The verie same testifie Gods people in Heluetia Basil Bohemia the Lowe countries France Ausburgh Wittemberg Suevia with many moe besides The Errors and adversaries vnto this truth Therefore most wicked were the opinions of those men which held viz. that 1. Christ really and indeed had neither bodie nor soule but was man in appearance onely as the Manichies the Eutychians the Marcionites and the Saturnians 2. Christ had a bodie without a soule as thought the Eunomians the Arrians the Apollinarians with the Theopaschites 3. Christ tooke not flesh of the virgine Marie so did the Valentinians thinke and so thinke the Anabaptists and the Familie of Loue who make an allegorie of the Incarnation of Christ 4. Christ tooke flesh onely of the virgine but no soule as the Arrians 5. Christ tooke flesh not
of the virgine onely but by the seede of man too so said Ebion and Carpocrates 6. The flesh of Christ was spirituall and his soule carnal so dreamed the Valentinians 7. The carnal bodie of Christ was consubstantial with the Father as published the Apollinarians 8. The humane nature of Christ before his passion was deuoide of humane affections so thought the Seuerites 3. Proposition Christ is God and man and that in one person The proofe from Gods word THat the Diuine and humane natures of Christ are vnited in one person it accordeth with the holy Scripture For The worde was made flesh and dwelt among vs and wee sawe the glorie thereof as the glorie of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn And Matthew Iesus when he was baptized c. loe a voice came from heauen saying This is my beloued Sonne in whome I am well pleased He that descended is euen the same that ascended farre aboue all heauens that he might fill all things saith S. Paul Againe Christ Iesus being in the forme of God thought it no robberie to be equall with God he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man c. wherefore God hath also highly exalted him c. that euery tongue should confesse that Iesus Christ is the Lord vnto the glorie of God the Father And the same Apostle There is one God and one mediator betweene God and man euen the man Christ Iesus who gaue himselfe a ransome for all men Vpon these and the like grounds I beleeue in God the Father almightie c. and in Iesus Christ his onely Sonne our Lord which was conceiued by the holy Ghost borne of the virgine Mary The right faith is that wee beleeue and confesse that our Lord Iesus Christ the Sonne of God is God and man c. who although he be God and man yet he is not two but one Christ. One not by the conuersion of the Godhead into flesh but by taking of the manhood vnto God One altogether not by confusion of substance but by vnitie of person I beleeue in one Lord Iesus Christ the onely begotten sonne of God begotten of the Father before all worldes God of God light of light very God of very God begotten not made beeing of one substance with the Father by whome all things were made Who for vs men c. came downe from heauen and was incarnate c. He suffered and was buried c. and he shall come againe c say the ancient and first Christians The very same is the beleefe and confession of all the reforformed Churches at this present and alwaies hath bin Errors and adversaries vnto this truth Detestable therefore is the error Of the Acephalians who denied the properties of the two natures in Christ Of the Seuerites of Eutiches and Dioscorus who affirmed the diuinitie and humanitie of Christ to be of one and the same nature Of the Monothelites who denied that two wils viz. a diuine and humane were in Christ Of Theodorus Mesechius who said that the word was one thing and Christ another Of Nestorius who denied the two natures of Christ to be otherwise vnited than one freind is ioyned to another which onely is in good will and affection Of Seruetus who said of Christ that he was the patterne of all things and but a figure of the Sonne of God and that the body of Christ was compact of three vncreated elements and so confounded and ouerthrewe both natures 4. Proposition Christ is the Sauiour of mankinde The proofe from Gods word Christ to be the Sauiour of mankinde we finde it perspicuously in the holy Scripture which teacheth vs that Christ was crucified dead and buried and that to reconcile his Father vnto vs and to be a Sacrifice for all sinnes of men Hence I beleeue the forgiuenes of sinne He suffered for our saluation For vs men and for our saluation he came downe from heauen say our forefathers in their confessions as doe also our brethren through-out Christendome Errors and aduersaries vnto this truth Wicked then are all opinions and assertions contrarying crossing this truth as That the Father in his deitie not the Sonne in his humanity did suffer which error the Patripassians did hold That Christ aswell in his diuinitie as in his humanitie suffered for mankind an error of Apollinaris of old and of Islebius and Andreas Musculus of late yeares That the whole and holy Trinitie was crucified as said Petrus Antiochenus That Christ really and indeed hung not on the crosse for his passion was in showe onely said the Cerdonites the Euticheans and the Manicheans and another man said the Theopaschits and Basilides yea the very Deuils and not Christ said the Manichies suffered and hung on the crosse That the whole passion of Christ is to be vnderstood allegorically and not according to the letter as the Familie of Loue doe thinke That Christ on the Crosse hath suffered 1 for the redemption of mankinde and shall suffer againe for the saluation of the Deuills such heretikes there haue bin 2 as Iesus but shal againe suffer as Iesus Christ which was one of Francis Ket his heresies for which he was burned 3 for men but one mother Iane is the Sauiour of women a most execrable assertion of Postellus the Iesuite The fantasies of the Iacobites and Turkes The popish doctrine touching the Masse praiers vnto Saintes Pardons and Purgatorie which make the passion of Christ either of none effect or to put away but originall sinne onely That albeit our Sauiour hath suffered for all men in generall yet both each man must suffer for himselfe in particular and the workes of one man may satisfie the iustice of God for another which are popish errors That Christ died not for the sinns of all men and that some sinnes are so filthie and enormous as Christ his blood vpon true repentance of the delinquents part cannot wash them away which was Kains Fr. Spiras and other desperate persons error That whatsoeuer is written touching Christ his sufferings must in vs and with vs be fulfilled the false doctrine of H.N. 3. Article Of the going downe of Christ into Hell As Christ died for vs and was buried so also it is to be beleeued that he went downe into Hell The Proposition Christ went downe into Hell The proofe from Gods word SVndrie be the texts of Scripture for Christ his descension into Hell Mine heart was glad saith Dauid a figure of Christ my glorie reioyced my flesh also shall rest in hope For why Thou shalt not leaue my soule in hell O Lord my
but in Lymbo And lastly from those Germane diuines which thinke that our Sauiour carried with him into heauen the faithfull people in soule and bodie raised at his resurrection 3. Proposition Christ shall come againe at the last day to iudge all men euen the quicke and the dead The proofe from Gods word God annointed Iesus of Nazareth with the holie Ghost and with power c. Hence God raised vp the third day c. And he commanded vs to preach vnto the people to testifie that it is hee that is ordained of God a Iudge of quicke and dead saith S. Peter God shall iudge the world by Iesus Christ Iesus Christ shall iudge the quicke and dead at his appearing and in his kingdome c. Henceforth is laid vp for me the crowne of righteousnesse which the Lotd the righteous iudge shall giue mee at that day and not to mee onely but vnto all them also that loue his appearing saith S. Paul The Iudge standeth before the doore saith S. Iames And this Gods church and people doe firmely beleeue and faithfully confesse Errors and adversaries vnto this truth On the other side both they abroad and we at home abhorre them for their opinions which said that There shall be no generaâ—l iudgement at all as did the Manichies and doe the atheists That the deuills and the most vngodly some of them and namely so manie as in hell do call vpon God for mercie and forgiuenesse say the Turkes yea of al them say the Originists and Catabaptists shall be saued That the wicked shall not be iudged at all but shall die as the bruite beasts and neither rise againe in body nor come vnto iudgement An error of the Familie of Loue That Christ shall not be the future Iudge so thought both Dauid George Coppinger and Arthington For that George rumord himselfe to be the iudge of the whole world and Coppinger and Arthington published how one William Hacket was come to iudge the world and themselues to be his angels for the separating the sheepe from Goates That besides Christ the Pope is iudge of the quick dead An error of the Papists That afore the iudgement there shall be a golden world the godly and none besides enioying the same peaceably and gloriously as the Iewes imagine That the Beleife touching the general Iudgement of Christ ouer the liuing and dead is a doctrine mysticall or a mysterie no historie as H.N. teacheth That the righteous are alreadie in godly glorie and shall from henceforth liue euerlastingly with Christ and raigne vpon the Earth as the Familie of Loue holdeth 5. Article Of the holy Ghost The holy Ghost proceeding from the Father and the Sonne 2 is of one substance maiesty and glorie with the Father and the Sonne 1 very and eternall God The Propositions 1. The holy Ghost is very and eternall God 2. The holy Ghost is of one substance maiestie and glorie with the Father and the Sonne 3. The holy Ghost proceedeth from the Father and the Sonne 1. Proposition The holy Ghost is very and eternall God The proofe from Gods word THe holy Ghost to be verie and eternall God the Scripture teach vs. For he is the Creator of all things In the beginning God created the heauen and the earth c. And the spirit of God mooued vpon the waters O Lord how manifold are thy workes c. If thou hide thy face they are troubled if thou take away their breath they die and returne to their dust if thou send forth thy spirit they are created Ergo the holy Ghost is God Christians are to be baptized in the name of the holy Ghost aswell as of the Father and the Sonne Therefore is he verie God Ananias lied vnto God and Sapphira tempted God when both he lied vnto the holy Ghost and shee tempted the spirit of the Lord. As God he chooseth assigneth and sendeth forth men for the ministerie of the Gospel as God he decreeth orders for his Church and people and as God he is to be invocate and praied vnto as well as the Father and the Sonne Vpon this and the like words I beleeue in the holy Ghost I beleeue in the holy Ghost the Lord and giuer of life the Catholike Faith is this that wee worship one God in Trinitie and Trinitie in Vnitie c. The Father is God the Sonne is God and the holy God And yet they are not three Gods but one God c. say the auncient Fathers which also is the Faith and confession of all Gods people at this day The Errors and adversaries vnto this truth This maketh to the condemnatioÌ„ of the Pneumatomacheis whereof Some impugne the deitie of the holy Ghost as did in old time Samosatenus and Photinus of late yeares Seruetus Ochinus abroad and Francis Ket Hamant and certaine Brownists among vs at home Some affirme the holy Ghost to be but a meere creature as did Arius the Semiarians the Macedonian heretikes the Tropickes Ochinus Some haue assumed the stile and title of the holy Ghost vnto themselues as did Simon Magus Montanus and Manes Some haue giuen the title of the holy Ghost vnto men and women so Hierax said that Melchisedech was the holy Ghost Simon Magus tearmed his Helene the holy Ghost The Helchesaites saide the holy Ghost was a woman and the naturall sister of Christ Many Papists and namely the Franciscanes blush not to say that S. Francis is the holy Ghost 2. Proposition The holy Gost is of one substance maiestie and glory with the Father and the Sonne The proofe from Gods word The holy Ghost effected the incarnation of Christ teacheth all things leadeth into all truth giueth vtterance to his seruants gifts vnto his people placeth rulers in the Church and ouerseers to feede the flocke of God sealeth the Elect vnto the day of redemption aswel as the Father and the sonne and these three viz. the Father the word and the holy Ghost are one Therefore is the holy Ghost of one substance maiestie and glory with the Father and the sonne And this was the beleefe of the auncient Fathers I beleeue say they in the holy Ghost the Lord and giuer of life c. who with the Father and the sonne together is worshipped and glorified who spake by the Prophets The Godhead of the Father of the Sonne and of the holy Ghost is all one the glory equal the maiesty coeternal Such as the Father is such is the Son such is the holy Ghost c And in this Trinitie none is afore or after other none is greater or lesse then another But the whole three persons be coeternall together and coequal The very
same doe all reformed Churches beleeue and confesse The Errors and adversaries vnto this truth The premises doe make Against the Tretheites which affirme the holy Ghost to be inferior vnto the Father Against the Arrians who said the holy Ghost was inferior to the Sonne Against the Macedonian heretikes who held the holy Ghost to be but a minister and seruant of the Father and the Sonne yet of more excellent maiestie and dignitie then the Angels Against many erroneous spirits which deliuer the holy Ghost to be nothing els but The motion of God in his creatures as did the Samosatenians A bare power and efficacie of God working by a secret inspiration as the Turkes and certaine English Sadduces doe imagine The Inheritance allotted to the faithfull and the beeing or vertuous estate of Christ as dreameth H.N. The affection of charitie or Loue within vs an error of Petrus Lombardus Gods loue fauour and vertue whereby he worketh in his children so thought Ochinus and Seruetus 3. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods word The proceeding of the holy Ghost from the Father and the Sonne we gather from the holy scripture which teacheth how The Father sendeth the comforter which is the holy Ghost in the name of the Sonne and the sonne sendeth the comforter the spirit of truth from the Father he proceedeth of the Father and is sent of the Sonne So with vs say the auncient Fathers and Christians He proceedeth from the Father and the Sonne The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one sonne not three sonnes one holy Ghost not three holy Ghostes which is the faith of the moderne christians Errors and aduersaries vnto this truth This discouereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe That the holy Ghost proceedeth from the Father but not from the sonne as at this day the Graecians the Russians the Moscouites maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an error of Peter Lombard vncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiencie of the holy Scripture for saluation Holy Scripture 1 containeth all things necessarie for saluation so that whatsoeuer is not read therein nor may be prooued thereby is not to be required of any man that it should be beleeued as an article of the Faith or be thought requisite necessary to saluation 2 In the name of the holy Scripture we doe vnderstand those Canonicall bookes of the old and newe testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Iosue Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Eccles. or the Preacher Canticles or song of Salomon 4. Prophets the greater 12Prophets the lesse 3 And the other bookes as Hierome saith the Church doth read for example of life and instruction of manners but yet doth it not applie them to stablish any doctrine Such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Booke of Hester The Booke of wisedome Iesus the sonne of Sirach Baruch the Prophet Song of the 3. children The story of Susanna Of Bel and the Dragon The praier of Manasses The 1. Booke of Macchabes The 2. Booke of Macchabes 4 All the bookes of the newe Testament as they are commonly receiued we doe receiue and accompt them for Canonicall The propositions 1. The sacred Scripture conteineth all things necessarie to be knowen and beleeued for the saluation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3. The 3. 4. bookes of Esdras the booke of Tobias c. are apocryphal 4. Of the newe Testament all the bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeued for the saluation of man The proofe from Gods word THe holy Scriptures to be sufficient to instruct vs in all things necessary to be knowen and beleeued for mans saluation the word of God teacheth Ye shall put nothing vnto the word which I command you saith the Lord neither shall yee take ought therefrom Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therfrom Thou shalt not turne away from it to the right hand nor to the left that thou maist prosper whither soeuer thou goest Euery word of God is pure c. Put nothing vnto his words least he reprooue thee and thou be found a liar These things are written that ye might beleeue c. and that in beleeuing yee might haue life through his Name The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute beeing made perfect vnto all good workes If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes of this booke God shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke Hereunto Gods people both alwaies haue and at this present doe subscribe The Errors and adversaries vnto this truth Therefore adversaries be wee to all adversaries to this truth especially To such as scorne and contemptuously reiect the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures and Pope Leo the tenth who tearmed the holy Gospel A fable of Christ and doe the prophane Atheists Also to such as debase the credite and estimation of the holy Scriptures as Dauid George did and both doe the papists who haue an opinion that the scriptures of God are not sufficient to instruct mankinde vnto saluation and the Anabaptists which deeme not the holy Bible to be the word of God with the Familie of Loue in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture learned Also to them which with Gods word doe equall their owne doctrines
Iniunctions precepts and Traditions as doe the Papists For of their doctrine say the Rhemists whatsoeuer the lawfull Apostles Pastors or Preists of Gods church preach in the vnitie of the same Church meaning the newe church of Rome is to be taken for Gods owne word To the same purpose but more blasphemously StapletoÌ„ As the Iewes were to beleeue Christ so are wee simply in euery thing to beleeue the church of Rome whether it teacheth truth or errors Whatsoeuer by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospell saith Abbat Trithemius of Popish precepts and our English Rhemists He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth ecclesiasticall traditions deserueth to be throwne out of the church among the Heathen as well as he which refuseth the Gospell saith Didacus Stella and the counsell of Trent with like affection of godlines and reuerence embrace wee and worship the bookes of the old and new Testament and ecclesiasticall Traditions saith the Counsell The like opinion haue the Moscovites of Traditions To them finally are we adversarie which aboue the Scriptures doe preferre their owne 1 inuentions as did the Philosophers whereof one said of Moses That good man maketh a trimme discourse but prooueth nothing and the Graecians to whome the Gospell is foolishnes 2 and imaginations as did the Manichies David George and doe the Turkes and Familie of Loue 3 or Traditions as doe the Papists who more cruelly doe punish the violators of their owne Traditions and ordinances then they doe the breakers of Gods commandements 4 or Statutes Edicts Iudgements Proclamations c. proceeding from the braine of man as Macâ—hiauell doth and his schollers 2. Proposition All the bookes in the volume of the Bible are not Canonicall but some are That some bookes and namely those aboue mentioned are Canonicall it hath bin graunted by the best learned and most godly of long time And as all reformed churches in the world are of the same iudgement with vs so in their publike Confessions some haue so accounted and iudged of them as we doe Adversaries to this truth Therefore to speake first of the canonicall bookes of the old Testament much haue they offended which either reiected all or allowed but some of the bookes of the old testament of the former sort were the Seuerians Basilides Carpocrates and the Manichies are the Catabaptistes of the latter were sundrie whereof Some receiued no moe but onely the fiue bookes of Moses as the Sadduceis Some of all the bookes in the old testament reiect the workes of Moses and namely his foure last bookes as the Moscovites Some embraced the Law onely and the Prophets as the Samarites Some esteemed neither the Law nor the Prophets as the Appelleans Some had in contempt the booke of the Canticles as Sebastian Castello And some the booke of Iob as the Anabaptists 3. Proposition The third and fourth bookes of Esdras the booke of Tobias c. be Apocrypha That diuers and namely these bookes mentioned are Apocrypha we are neither the first that said nor they alone which affirme the same For so iudge of them did the auncient councel at Laodicea and doe the Churches reformed and name-in France and Belgia c. Aduersaries vnto this truth So that they are to be held and taken heede of as Seducers which vpon the Church would thrust either other mens workes and deuises not comprised in the Bible as would Some the new Prophets Barrobas and Barrolf of Basilides the heretike Some the manifestations of Marcion the heretike Some the mysteries of Manichie the heritike Others Esaias Ascensorium of Hierax the heretike Others the Gospel after the Egyptians after S. Andrew S. Iames the lesser S. Peter S. Bartholomew the 12. Apostles Barnabas Nicodemus Thaddeus The Canons of the Apostles others Others the Acts of S. Abdie S. Andreas S. Paul Peter Philip Thomas Others the Reuelation of S. Paul Peter Steven Thomas Others the bookes of the Anabaptists of H.N. with Popish Legendes and the like Or the bookes Apocrypha within the volume of the Bible as the Papists who therefore anathematize and curse so many as take them not for Canonicall 4. Proposition Of the newe Testament all bookes are Canonicall Although some of the auncient Fathers and Doctors accepted not all the bookes contained within the volume of the newe Testament for Canonicall yet in the end they were wholly taken and receiued by the common consent of the Church of Christ in this world for the very word of God as they are at this day almost in all places where the Gospel is preached and professed Howbeit we iudge them Canonicall not so much because learned and godly men in the Church so haue and doe receiue and allowe of them as for that the holy Spirit in our hearts doth testifie that they are from God They carrie a sacred and diuine authoritie with them and they doe also agree in all pointes with the other bookes of God in the old Testament Errors adversaries vnto this truth Therefore in admitting all and euery of these bookes acknowledging them to be Canonicall we demonstrate our selues to be against Such as reiected all the newe Testament as did the Iewes our Matthew Hamant Such as allowed part but not the whole new Testament and these were of diuers sorts whereof Some allowed of the Euangelists onely Matthew as the Cerdonites and Ebionites others onely Luk as the Marcionites others onely Iohn as the Valentinians Some accepted onely the Acts of the Apostles as the Tatians others of all other bookes reiected the said Actes as the Manichies and the Seuerites Some of S. Pauls epistles tooke the epistles vnto Timothie and Titus onely to be Canonical as Marcion the heretike Some as Apocryphal refused the epistle vnto Philemon others the epistle vnto the Hebrewes the epistle of S. Iames as Althemerus others the first and second epistles of Iohn with the epistle of Iude as Wigandus others the epistle vnto the Hebrewes of Iames the two last of Iohn and of Iude as Cardinall Caietane Some reiected the booke of S. Iohns reuelations or the Apocalypse as Heshusius we are also against them which allowed neither the whole newe Testament nor those bookes wholly which they embraced as the Marcionites who defaced all those places in the Gospell after Luke and in the epistles which concernd either the diuinitie or humanitie of our Sauiour Christ And lastly are wee against them which receiue the whole new Testament but deface and put out such textes as mislike them as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ alleadging how it was added purposely by the Iewes in
derision of Christians 7. Article Of the old Testament 1 The old Testament is not contrary to the new For both in the old and newe Testament euerlasting life is offered to mankinde by Christ who is the onely mediatour betweene God and man being both God and man 2 VVherefore they are not tr be heard which faine that the old Fathers did looke onely for transitory promises Although the law giuen from God by Moses as touching 3 Ceremonies and rites doe not binde Christian men 4 nor the ciuill precepts thereof ought of necessitie to be receiued in any Common wealth yet notwithstanding 5 no Christian man whatsoeuer is free from the obedience of the Commandements which are called morall The Propositions 1. The old Testament is not contrary to the newe 2. The old Fathers looked for eternall happinesse through Christ as well as for temporall blessings 3. Christians are not bound at all to the obseruation of the Iudaical ceremonies 4. The Iudiciall lawes of the Iewes are not necessarily to be receiued or established in any common wealth 5. No Christian man whatsoeuer is freed from the obedience of the lawe Moral 1. Proposition The old Testament is not contrary to the new The proofe from Gods word THat the old Testament is not contrary to the newe it may be prooued by many inuincible arguments yet it is most apparent in that our Sauiour Christ very God and very man as aboue art 2. hath bin declared is offered vnto mankind for his eternall saluation by them both For We learne that there is one and no Christs moe in the new and we learne the same in the old That Christ is the Sonne of God in the newe we learne the same in the old That Christ is very man in the new we learne that he should be so from the old That Christ was borne at Berhelem in the newe we learne that he should be so from the old That Christ was borne of a virgine in the new we learne that he should be so from the old That Christ was honoured of wise men in the new we learne that he should be so from the old That he road vpon an Asse vnto Ierusalem from the newe we learne that he should so doe from the old That he was betraied in the new we learne that he should be so from the old That hee suffered not for his owne but for our transgressions in the newe we learne that he should so doe from the old In the newe that he rose againe from the graue from the old that he should so do And in the newe that he ascended into heauen and in the old that he should so doe The adversaries vnto this truth Wee are then adversaries to all them which reiect as of no reckoning the old Testamēt as did both old heretikes as Basilides Carpocrates and the Manichies and the newe Libertines who say the old Testament is abrogated 2. Proposition The old Fathers looked for eternall happines through Christ as well as for temporall blessings The proofe from Gods word The old Fathers to haue looked not onely for transitorie promises but also for eternall happines through Christ the holy Scripture doth manifest S. Paul saith Brethren I would not haue you ignorant that all our Fathers were vnder the cloude and all passed through the sa and did all eate the same spirituall meat and did all drinke the same spirituall drinke for they dranke of the spirituall Rocke that followed them and the Rocke was Christ. By faith Noe was made heire of the righteousnesse which is by faith By faith Moses when he was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversitie with the people of God then to enioy the pleasures of sinne for a season esteeming the rebukes of Christ greater riches then the treasures of Egypt for he had respect vnto the recompense of the reward c. All these through faith obtained good report and receiued not the promise God providing a better thing for vs that they without vs should not bee made perfite Abraham reioyced to see my day Abraham aboue hope beleeued vnder hope that hee should be the father of many nations Of which saluation the Prophets haue inquired and searched This truth was neuer doubted of in the church of God and is publikely acknowledged by some confessions The adversaries vnto this truth They are not then to be heard which thinke the Fathers faithfull people before Christ his time hoped onely for temporall not for spirituall if for spirituall yet not for etetnall happines as did many of the Iewish Atheists and Sadducis and doe the Familie of Loue which make the promises of happines by temporall blessings to be accomplished in this transitorie life Hence H. N. very strangely allegorizeth of the land of promise when he calleth it The good land of the vpright and concordable life and saith that The louely being or nature of the Loue is the life peace and ioy mentioned Rom. 14.6 and the land of promise wherein hony and milke floweth spoken of Exod. 3. a. 13. a. Deut. 8. b. This and more a great deale to this effect hath H. N. 3. Proposition Christians are not bounde at all to the obseruation of the Iudaicall ceremonies The proofe from the word of God That neither the whole law ceremoniall of the Iewes nor any part thereof is necessarily to be obserued of vs christians the holy Scripture teacheth vs by Peters vision the Apostles decree and by the doctrine of S. Paul As all beleeue so some Churches publikely acknowlege the same Errors Adversaries to this truth In a wrong opinion therefore be they who are of minde either that the lawe Ceremoniall whollie is to continue be in vse or that part thereof is yet in force and must be The former of these was the opinion of the false prophets the Cerinthians the Ebionites and is of the Iewes Armenians and Familie of Loue the latter is an error of our home Sabbatarians For say they The Sabboth was none of the Ceremonies which were iustly abrogated at the comming of Christ When all Iewish things haue bin abrogated onely be their very words the Sabboth hath continued still in the Church in his propet force that it might appeare that it was of a nature farre differing from them Whereas all other things were so changed that they were cleane taken away as the Preisthood the Sacrafices and Sacraments this day meaning the Sabboth day was so changed that it yet remaineth which sheweth that though all the other were ceremoniall and therefore had an ende This Sabboth was moral and therefore abideth still The Commandement of sanctifying euery Seuenth day as in the
went ouer all men forasmuch as all men haue sinned saith S. Paul d. As new borne babes desire the sincere milke of the word that yee may grow thereby saith S. Peter And S. Iames Of his owne will begate he vs with the word of truth that we should be as the first fruits of his creatures And the fore-mentioned Apostle Paul againe You that were dead in trespasses and sinnes c. and were by nature the children of wrath as wel as others But God which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickned vs together in Christ c. The subiect thereof is the olde man with all his powers minde will and heart For in the minde there is darkenes and ignorance of God and his will and in the will and heart of man there is concupiscence and rebellious affections against the law of God And the effects of this Birth or Originall sinne are first actuall sinnes and they both inward as vngodly affections and outward as wicked lookes prophane speech and diuelish actions next an euill conscience which bringeth the wrath of God death and eternall damnation All churches of God beleeue this and some in their publike confessions testifie so much The Errors and adversaries vnto this truth Thus armed with authoritie and forces from the word of God and assisted with the neighbour churches we offer battell 1. To the Iewes Carpocratians and Familie of Loue who flatly denie there is any originall sinne 2. To the Papists which say that Originall sinne is of all the least sinne and lesse then any veniall sinne Originall sinne is onely the debt of punishment for the sinne of Adam and not his fault Originall sinne is not properly sinne all this hath Ruardus Tapperus Such as are infected onely with Originall sinne are free from all sensible punishment 3. To Florinus and Blastus who make God the author of sinne 4. To the Sabbatarians among vs who teach that The life of God in Adam before his fall could not continue without a Sabbath The Sabboth was ordained before the fall of Adam and that not onely to preserue him from falling but also that being holy and righteous still he might haue bin preserued in the fauour of God which D. B. deliuereth in his Sabboth doctrine 5. We are also adversaries to the like curiously affected who enquire Whether it was Gods will that Adam should fall Whether God enforced our first parents to fall Why God stayed not Adam from falling c. 2. Proposition Originall sinne is the fault and corruption of the nature of euery man c. The proofe from Gods word Originall sinne is not the Imitation of Adam his disobedience For the Scripture speaketh of no such thing neither doth Gods people so thinke and some Churches by their extant Confessions with vs denie the same as the Church in France and the Lowe countries but it is partly the Imputation of Adam his disobedience vnto vs and partly the fault and corruption of mans nature as the Churches also acknowledge The adversaries vnto this truth Aduersaries vnto this truth are The Pelagians and Familie of Loue who say that Originall sinne commeth not by propagation but by Imitation Such as ascribe Originall sinne in no sort vnto man but either vnto God as did the Hermogenians or vnto the deuil as did the Valentinians The Manichies who preached that this sinne is another and a contrary substance within vs and proceeded no◠from our corrupted nature The Appollinarians who held originall sinne to be from nature The Papists who affirme that some persons and namely the virgine Mary is free from this Originall sinne sinne 3. Proposition Originall sinne remaineth in God his deere children The proofe from Gods word I allow not that which I doe for what I wouid that doe I not but what I hate that doe I saith S. Paul The flesh lusteth against the spirit and the spirit against the flesh so that yee cannot doe the same things that yee would Euery man is tempted when he is drawen away by his own concupiscence and is entised Dearely belooued I beseech you as strangers absteine from fleshly lusts which fight against the soule Nothing is more true in the iudgement of Gods people The Errors and adversaries vnto this truth We stand therefore in this point Against the Papists who say that Originall sinne was not at all much lesse remained in the Virgine Mary Against Giselbertus whose doctrine is that Baptisme once receiued there is in the baptized no sinne at al either originall or actuall Against the Familie of Loue who affirme that the elect and regenerate sinne not Against the Carpocratians whereof some boasted themselues to be euery way as innocent as our Sauiour Christ. Against the Adamites both old and newe who said they were in so good a state as Adam was before his fall therefore without originall sinne Against the Begadores in Almaigne affirming they were impeccable and had attained vnto the very top and pitch of perfection in vertue and godlines 4. Proposition Concupiscence euen in the regenerate is sinne Concupiscence in whomsoeuer lusteth against the Spirit fighteth against both the soule and the lawe of the minde and therefore but that there is no condemnation to them which are in Christ Iesus it bringeth death and damnation Mortifie therefore your members which are vpon earth saith S. Paul vnto the Colossians fornication vncleanes the inordinate affection euill concupiscence c. for the which things sake the wrath of God commeth on the children of disobedience And vnto all Christians S. Peter I beseech you as strangers abstaine from fleshly lusts To the same purpose is both the doctrine and Confessions of Gods people Errors adversaries vnto this truth Therefore wee mislike their opinions as vnsound which say that cōcupiscēce either is no sinne at all or but a veniall sin the former was an assertion of the Pelagians and is of the Papists that latter was one of Glouers errors Francis the Monke of Colen counted concupiscence no sin but said it was as naturall and so no more offensiue before God for man to lust then for the Sunne to keepe his course Petrus Lombardus saith that Concupiscence afore Baptisme is both a punishment and a sinne but after Baptisme is no sinne but onely a punishment The Church of Rome both teacheth that the power of lusting is not but the vse of wicked concupiscence is euill and numbred amongst most greiuous sinnes and decreeth how Concupiscence is not sinne but proceedeth from sinne and inclineth vnto sinne Glouer the Brownist said that the intemperate affections of the mind issuing from Concupiscence are but
veniall sinnes 10. Article Of Freewill 1 The condition of man after the fall of Adam is such that he cannot turne and prepare hâ—mselfe by his owne naturall strength and good workes 2 to faith and calling vpon God wherefore we haue no power to doe good workes pleasant and acceptable to God 3 without the grace of God preuenting vs that we may haue a good will and working with vs when we haue that good will The Propositions 1. Man of his owne strength many doe outward and euil workes before he is regenerate 2. Man cannot doe any worke that good is and godly being not yet regenerate 3. Man may performe and doe good workes when he is preuented by the grace of Christ and renued by the holy Ghost 1. Proposition Man of his owne strength may doe outward and euill workes before he is regenerate The proofe from Gods word WEe denie not that man not yet regenerate hath free will to doe the workes of nature for the preseruation of the body and bodily estate which thing had and haue the bruite beastes and prophane Gentiles as it is also well observed in our neighbour churches Besides man hath free will to performe the workes of Satan both in thinking willing and doing that which euill is For the imaginations of the thoughts of mans heart are onely euill continually euill euen from his youth A truth confessed by our brethren d. Errors adversaries vnto this truth A false perswasion is it therefore that man hath no power to moue either his body so much as vnto outward things as Laur. Valla dreamed or his minde vnto sinne as the Manichies maintained affirming how man is not voluntarily brought but necessarily driuen vnto sinne 2. Proposition Man cannot doe any worke that good is and godly beeing not as yet regenerate The profe from Gods word The wisedome of the flesh is enimitie against God for it is not subiect to the Law of God neither indeede can be They that are in the flesh cannot please God The naturnll man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned No man can saie that Iesus is the Lord but by the holy Ghost Wee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is from God Without mee ye can doe nothing saith our Sauiour Christ Which is the confession of the godly reformed The adversaries vnto this truth Adversaries vnto this truth are all such as hold that naturally there is Free will in vs and that vnto the best things So thought the Pharisies the Sadduceis the Pelagians and the Donatists and the same affirme the Anabaptists and Papists For say the Papists Man by the force power of nature may loue God aboue all things Man hath free will to performe euen spirituall and heauenly things Men beleeue not but of their owne free will It is in a mans free will to beleeue or not to beleeue to obey or disobey the Gospell of truth preached The Catholike popish religion teacheth freewill 3. Proposition Man may performe and doe good workes when hee is preuented by the grace of Christ and renued by the holy Ghost The proofe from Gods word In a man preuented by the grace of Christ and regenerate by the holy Spirit both the vnderstanding is enlightened so that he knoweth the secrets and will of God and the minde and the minde is altogether changed and bodie enabled to doe good workes To this purpose the Sriptures are plentifull I will put my lawe in their inward parts and write it in their hearts No man knoweth the Father but the Son and he to whome the Sonne will reuiele him Blessed art thou Simon the sonne of Ionas for flesh and blood hath not revelled it vnto thee but my Father which is in heauen No man can say that Iesus is the Lord but by the holy Ghost To one is giuen by the spirit the word of wisedome and to another the word of knowledge by the same spirit and to another faith by the same spirit and to another the gifts of healing by the same spirit and to another the operations of great workes and to another prophecie and to another the discerning of spirits and to another diuersities of tongues and to an other the interpretation of tongues c. God he purifieth mans hearts worketh in vs both the will and the deed the spirit helpeth our infirmities for we know not what to pray as wee ought c Such were some of you but yee are washed but yee are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake And this doe the Churches of God beleeue and confesse 11. Article Of the iustification of man VVe are accounted righteous before God only for 1 the merit of our Lord and Sauiour Iesus Christ 2 by faith and 3 not for our owne workes or deseruings VVherefore that we are iustified by Faith onely is a most wholesome doctrine and very full of comfort c. The propositions 1. Onely for the merit our Lord and Sauiour Christ are we accounted righteous before God 2. Onely by Faith are we accounted righteous before God 3. Not for our owne workes or deseruings are we accounted righteous before God 1. Proposition Onely for the merit of our Lord and Sauiour Christ we are accounted righteous before God The proofe from the word of God BY Christ his blood onely wee are cleansed Hee is the Lambe of God which taketh away the sinne of the world Wee are iustified freely by his grace through the redemption that is in Christ Iesus Wee are bought with a price euen with the pretious blood of Christ the lambe vndefiled and without spot which cleanseth vs from all sinne By his onely righteousnes wee are iustified By the obedience of one many be made righteous Christ is the ende of the Lawe for righteousnesse vnto euery one that beleeueth He of God is made vnto vs wisdome and righteousnesse and sanctification and redemption and wee are made the righteousnes of God in him And therefore from heauen we looke for the Sauiour euen the Lord Iesus Christ And this is the faith and Confession of all Churches reformed Errors Adversaries to this truth This truth is neither beleeued nor acknowledged Of the Atheists who are neither perswaded of the life to come nor vnderstand the mysteries of mans saluation through the merits of Christ. Nor of the Pharise is and their followers who thinke that by ciuill and externall righteousnes we are iustified before God Nor of Matthewe Hamant
who held that man is iustified by Gods meere mercie without respect vnto the merits of Christ. Nor of Galeotus Martius which was of opinion that all nations and persons whosoeuer liuing according to the rules of nature should be saued and inherit euerlasting happines Nor of the Turkes who think that so many as either goe on pilgrimage vnto Mecha or doe kisse the sepulchre of Mahomet are iustified before God and thereby doe obtaine remission of their sinnes Nor of the Familie of Loue who teach by the shedding of Christ his blood is meant the spreading of the Spirit in our heartes Nor of the Papists whose doctrine is that 1. Though Christ hath suffered for all men in generall yet not onely each man must suffer for his owne part in particular but also that the workes of one man may satisfie for another 2. They teach next that sinnes veniall are done away and purged by prayer Almes-deedes by the worthy receiuing of the blessed Sacrament of the Altar by taking of holy water knocking vpon the breast with holy meditation the Bishops blessing and such like by holy water and such ceremonies sacred ceremonies as Confiteor tundo conspergor conteror oro Signor edo dono per haec venialia pono that is I am confest vnto the preist I knock mine heart and breast with fist With holy water I am besprent And with contrition all yrent I pray to God and heauenly host I crosse my forehead at euery post I eate my Sauiour in the bread I deale my dâ—ale when I am dead And doing so I know I may My veniall sinnes soone put away And sinnes mortall not by the merits of Christ onely but many waies besides are clensed thinke the said Papists as By the mirits of dead Saints namely of S. Mary the virgine Threnosa compassio dulcissimae Dei Matris Perâ—ucat nos ad gaudiasummi Dei Patris The pittifull compassion of Gods best pleasing mother Bring vs to the ioyes of God the soueraigne father And of Thomas Becket Tu per Thomae sanguinem quem proâ—e impendit Fac nos Christe soandere quo Thomas ascendit By the Blood of Thomas which he for the expended Make vs Christ to climbe vp where Thomas ascended By Agnos Deis whereof they say Peccatum frangit vt Christi sanguis angit It breaketh sinn and doeth good As well as Christ his pretious blood By reading certaine parcels of Scripture according to their vulgars Per Euangelica dicta Deleantur nostra delicta Through the sayings and wordes euangelicall Our sinnes blot out and vices all 2. Proposition Onely by Faith are we accounted righteous before God The proofe from Gods word Onely beleeue all that beleeue in Christ shall receiue remission of sinnes froÌ„ all things from which ye could not be iustified by the law of Moses by Christ euery one that beleeueth is iustified The Gospel is the power of God vnto saluation to euery one that beleeueth To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Christ is the ende of the law for righteousnesse to euery one that beleueth Knowe that a man is not iustified by the workes of the law but by the faith of Iesus Christ c. God would iustifie the Gentiles through faith c. They which be of faith are blessed with faith full Abraham By grace are ye saued through faith and that not of your selues Yea doubtlesse I thinke all things â—ut losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and doe iudge them to be doung that I might winne Christ and might be founde in him not hauing mine owne righteousnesse which is of the Lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith The Cburches of Christ by their publike confessions giue testimonie vnto this truth The Errors and adversaries vnto this truth Pertakers of the prophet and sweetens of this doctrine are not they which be altogether ignorant of this mysterie Nor they who knowe the same but applie it not to their owne soules and consciences but altogether despise the same as did Pilate in condemning Christ Herod in killing Iames Agrippa in not defending Paul the Iewes in persecuting the Apostles and doe the Deuills and many vngodly persons Tyrans false Christians and Apostataes Nor they which teach not a sure confidence in Iesus Christ but an historicall knowledge of him as the Papists Nor they which hold that all and euery man is to remaine doubtfull whether he shall be saued or no as doe the same Papists Nor they which teach that man is iustified Either by workes without faith as did the false Apostles in Asia and do the Turkes and Anabaptists Or by faith and workes as both the Pseudapostles at Hierusalem the Ebionites and the Papists with the Russians Or neither by faith nor workes as they which contemne both faith in Christ Iesus and good workes too hoping yet to be saued as they carnally secure worldlings Neither shall they be partakers of the sweetnes of this truth which say that for Christians to trust onely by Christ his passion or by Faith onely to be saued is a breach of the first commandement as Vaux is the doctrine of Deuills as Frier Lawrence a Villanicentia and the doctrine of Simon Magus as do the Rhemists Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith but haue him and his rigteousnesse essentially and inherent within them which is an error of the Catharists Papists Osiandriâ—ns and Familie of Loue 3. Proposition Wee are accounted righteous before God not for our owne workes or deseruings The proofe from Gods word Besides what hath bin said that workes haue no place nor portion in the matter of our iustification it is euident in the holy scripture where wee finde that All men be sinners and destitue of the glorie of God And therefore that no man can be iustified by his owne workes Eternall life commeth vnto vs not by desert but partly of promise partly of gift The iust shall liue by faith and the Law is not of faith Moreouer as the godly in old time were so Christians in these daies are and shall be iustified But the godly were iustified not for any good workes or worthinesse of their owne so iustified was Abraham the Iewes the Samaritans Paul the Eunuch the Iailoâ— and the Ephesians All Churches reformed with a sweete consent applaude confesse this doctrine The Errors and adversaries vnto this truth Adversaries herevnto are The Pharisies who thought men were iustified by externall righteousnesse morall and ceremoniall The
congruitie 3. Workes done before iustification haue the nature of sinne 1. Proposition Workes done before Iustification please not God The profe from Gods word BEfore men doe please God nothing that they doe can please him But men please not God being not renued and iustified by the Spirit For before men be regenerate they are not grapes but thornes nor figs but thistles not good but euill trees not liuely but dead bowes not engraffed but wild oliues not friends but enemies not the sonnes of God but the children of wrath which bring forth no good fruit As the Churches also acknowledge Errors Aduersaries vnto this truth Hereby the vanitie of them is perceiued which thinke before mans iustification his deedes doe please God such are the Papists and were the Basilideans The Papists teach that Workes done without faith doe please God Good works not in respect of Christ onely but in theÌ„selues considered please God The Basilidians placed the doers of ciuill and philosophical righteousnes performed without faith in Christ in the very heauens 2. Proposition Workes done before Iustification deserue not grace of congruitie The vnregenerate not yet iustified haue nothing in them to moue God to be gratious vnto them and being as they are old not newe creatures enemies not fauourers of Godlines The children of wrath not of God sinners not vertuously bent Infidels and not beleeuers of congruitie deserue no grace at Gods hands which is the faith too and confession of other Churches Errors and Adversaries vnto this truth This ouerthroweth the Popish assertions concerning merits of congruitie and that by good workes man is iustified before God and made heire of eternall life As euill workes deserue hell fire so eternall happines is deserued by good workes 3. Proposition Workes done before iustification haue the nature of sinne The proofe from the word of God Whatsoeuer men doe not yet iustified before God it is sinne For of such persons the best workes which they euen their Fasting praying almes-deedes sacrificing vnto God prophecying and working of miracles euen in the name of Christ yea all their actions whatsoeuer are abhominable before God And this is agreable to the Confessions of our brethren The adversaries vnto this truth Erred therefore hath the Councell of Trent in pronouncing them accursed which hold that all workes of men whatsoeuer done before his iustification are sinne 14. Article Of workes of Supererogation Voluntary workes 1 besides ouer and aboue Gods commandements which they call workes of Supererogation cannot be taught without arrogancie and impietie 2 For by them men doe declare that they doe not only render vnto God asmuch as they are bound to doe but that they doe more for his sake then of bounden dutie is required whereas Christ saith plainely when yee haue done all that are commanded to you say wee be vnprofitable seruants The propositions 1. Workes of Supererogation cannot be taught without arrogancie and impietie 2. Workes of Supererogation are that subâ—ersion of godlines and true religion 1. Proposition 〈…〉 arrogancie and impietie The proofe from Gods word WOrkes of Supererogation which are voluntary workes besides ouer and aboue the commandements of God are often condemned in the holy Scripture where wee are commanded to walke not after the lawes of men but according to the Statutes of God and to heare not what man speaketh but what Christ doth say he teaching the dutie of christians setteth before them as their rule and direction the lawe and word of God and more then that hee doth neither vrge nor require And against mans Iniunctions They worship mee in vaine saith hee who for doctrine teach the commandements of men Teach them to obserue all things whatsoeuer I haue commanded you My sheepe here my voice and know not the voice of strangers Which doctrine ordinances workes whatsoeuer besides ouer and aboue that which God hath reuealed and imposed is called of the Apostle somtimes ordinances of the world voluntarie religion sometime the doctrine of Deuills and cursed And the same is condemned in all Churches reformed after the word of God The Errors and adversaries vnto this truth Therefore both arrogant and vngodly be the Papists which teach and speak in the commendation of such workes and namely Petrus a Soto the Rhemistes yea and the CouÌ„cell of Trent 2. Proposition Workes of supererogation are the subversion of godlinesse and true religion The proofe from Gods word Where the workes of Supererogation are taught and in regard the Law of God there is broken against the will of Christ that mens traditions may be obserued The holy Scripture must be contemned not as sufficient enough to bring men vnto the knowledge of saluation which S. Paul saith is able to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes God who is onely wise is made vnwise in not prescribing so necessarie workes Faith and other spirituall most special virtues are brought into oblivion Perfection is imputed not vnto Faith in Iesus Christ but vnto workes and which is most detestable vnto the workes too not commanded but forbidden of God ordained by men The Lawe of God is thought to be throughly satisfied and moe duties performed then man needed to haue done The same thinke our brethren of these workes The adversaries vnto this truth Contrariwise the Papists of supererogatorie workes they doe merit say they remission of sinnes and that not for the doers of them onely but for others besides They are tokens of the forgiuenes of sinnes so well as Baptisme yea deliuer fom the wrath of God so well as Christ Are greater and more holy then are the workes commanded in the Decalogue or Law morall And so preferring their owne works and inuentions before God his Law Sacraments and the blood of Christ both ought this doctrine of workes supererogatorie to be counted the doctrine of Deuills and the maintainers thereof taken for the subuerters of godlines and true religion 15. Article Of Christ alone without sinne Christ in the truth of our nature was made like vnto vs in all things sinne onely except 1 from which he was clearely voide both in his life and spirit He came to be the Lambe without spot who by sacrifice of himselfe once made should take away the sinnes of the world and sinne as S. Iohn saith was not in him But 2 all wee the rest although baptized and borne againe in Christ yet offend in many things and if wee say we haue noe sinne wee deceiue our selues and the truth is not in vs. The propositions 1. Christ is truly and perfectly righteous 2. All men besides Christ though regenerate be sinners 1. Proposition Christ is truly and perfectly righteous The proofe
from Gods word THat Christ was pure from sinne it is abundantly to be seene in the holy Scriptures For Hee was both conceiued and borne without sinne Hee appeared to loose but not to fulfiâ—l the workes of Satan He liued and was tempted yet without sinne and did no sinne knewe no sinne nor had any sinne in him He died a guiltlesse and iust man euen by the testimonie of Paul Peter Stephen yea of his advsrsarie and iudge Pilate As ours such is the confessions of the purer Churches m. Errors Adversaries to this truth Cursed therefore before God are the Iewes which said that Christ was a violator of the Sabboth That hee taught being not lawfully authorized therevnto That he forbad tribute to be giuen vnto Caesar That hee was the destroyer of the law That he ouerthrew all religion and moued the commons vnto rebellion In this state with the Iewes are The Marcionites which said that he dissolued the Law the Prophets and all the workes of God The Saturnians which blazed that his comming into the world was to ouerthrow the God of the Angels Our newe Heretikes viz. Matthew Hamant in England which divulged that Christ was a sinfull man and an abominable Idol and Leonardus Vairus among the Papists which hath written that Christ was Veneficus or a common poisoner of men and women 2. Proposition All men besides Christ though regenerate be sinners The proofe from Gods word All meÌ„ either be regenerate or vnregenerate the vnregenerate be all sinners vnrighteous sin in whatsoeuer they do The regenerate also be not without their sinnes both originall and actuall Besides there is no man iust in the earth that doth good and sinneth not saith the preacher yee cannot doe the same things that ye would Christ Iesus came into the world to saue sinners of whome I am cheife saith S. Paul In many things we sinne all is S. Iames saying and S. Iohn If we say we haue no sinne we deceiue our selues the truth is not in vs Pray therefore Forgiue vs our debts A truth beleeued and confessed by all Churches expressedly by some The Errors and adversaries vnto this truth Many adversaries hath this truth had and hath as the Papists the Manichies the Catharans the Donatists the Pelagians Familie of Loue Marcionites Adamites and Carpocratians For The Papists say that the blessed virgin was pure from all sinne both Originall and actuall For these are their owne wordes Our Lady neuer sinned Our Lady sinned not so much as venially in all her life she exactly fulfilled the whole Law that is was without sinne Also of S. Francis they write that for virtue and Godlines he was like vnto Christ and hath fulfilled euery iot of the Law The Manichies and Catharans thought they could not sinne so much as in thought The Donatists dreamed how they were so perfect as they could iustifie other men Some were of opinion as the Pelagians and Familie of Loue how they were so free from sinne as they needed not to say Forgiue vs our trespasses Which Familie also teacheth how there be men liuing as good and as holy as euer Christ was An error of Christopher Vitels a cheife Elder in the said Familie and that Hee which is a Familist is either as perfect as Christ or els a very Deuill Some deemed themselues as pure as Paul Peter or any men as the Marcionites yea as Adam and Euah before their fal as the Adamites yea as Iesus Christ himselfe as the Carpocratians 16. Article Of sinne after Baptisme 1 Not euery deadly sinne willingly commited after Baptisme is sinne against the holy Ghost and vnpardonable VVherefore the grant of repentance is not to be denied to such as fall into sinne after Baptisme 2 After we haue receiued the holy Ghost we may depart from grace giuen and into sinne and by the grace of God wee may rise againe and amend our liues And therefore they are to be condemned which say they can no more sinne as long as they liue heere 3 or denie place of forgiuenes to such as truly repent The propositions 1. Euery sinne committed after Baptisme is not the sinne aganst the holy Ghost 2. The very regenerate may depart from grace giuen and fall into sinne and yet rise againe vnto newnesse of life 3. No men vtterly are to be cast off as reprobates which vnfainedly repent 1. Proposition Euery sinne committed after Baptisme is not the sinne against the holy Ghost The proofe from Gods word THough euery sinne in it selfe considered deserueth damnation yet is there a sinne which shall be punished with many and a sinne which shall be punished with few stripes a sinne vnto death and a sinn not vnto death a sinne against the Father and the Sonne which shall be forgiuen and a sinne against the holy Ghost which neuer shall be forgiuen So in their extant confessions witnesse the Churches in Bohem Saxonie and Heluetia Errors adversaries vnto this truth Diuerslly hath this doctrine bin oppugned For Some haue thought all sinnes to be like and equall as the Stoikes Pelagians and Iouinians Some haue taught as Manes the heretike how none of the godly fathers and others from the beginning of the world till the 15. yeare of Tiberius the Emperour though earnestly they did repent were saued but were all punished alike with vtter confusion Some giue out that such persons be vtterly out of Gods fauour and condemned which depart out of this world either afore they are baptized as the Papists doe or afore they come vnto yeares of discretion as Hieranites did 2. Proposition The very regenerate may depart from grace giuen and fall into sinne and yet rise againe vnto newnes of life The proofe from the word of God That the Regenerate may fall into sinne and yet rise againe it is a doctrine grounded vpon the Scriptures For in them wee euidently may see that fall they may partly by the admonitions of our Sauiour vnto the man healed of the Palsie and vnto the adultresse of S. Paul vnto the Ephesians Colossians Hebrewes and Timothie and of S. Peter vnto all the godly and partly by the examples of Dauid Salomon Peter who egregiously and very offensiuely did fall and that they doe fall it is most euident by the fift petitioÌ„ of the Lords praier were nothing els to prooue the same but see afore 9. art Prop. 3. art 12. prop. 2. art 15. propo 2. Next that being fallen they may rise againe and be saued it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus Pergamus and Thyatira and by the examples of Peter who denied and
yet afterward confessed his master Christ and of all the disciples who fled and yet returned This both granted is and published for truth by the Churches The adversaries vnto this truth Vnto this truth subscribe will not Either by the Catharans Nouatians Iouinians which thinke Gods people be regenerate into a pure and Angelicall state so that neither they be nor can be defiled with any contagion of sinne Either the Libertines whose opinions were that Whosoeuer hath Gods spirit in him cannot sinne Dauid sinned not after he had receiued the holy Ghost Regeneration is the restoring of the estate wherein Adam was placed afore his fall Or the Papists who are of minde that The workes of men iustified are perfect in this life No man which is fallen into sinne can rise againe and be saued without their Sacrament of Penance S. Francis attained vnto the perfection of holines and could not sinne at all 3. Proposition No men vtterly are to be cast off as reprobates which vnfainedly repent Such as doe fall from grace and yet returne againe vnto the Lord by true repentance are to be receiued as members of Gods church and this by the Scripture is verefied For there wee read that God would haue all men saued God is alwaies readie to receiue the penitent into fauour For there is ioy in heauen for the sinner that conuerteth Christ is grieued when sinners will not repent He shall saue a soule from death and hide a multitude of sinnes which conuerteth a sinner from going astray out of his way The Lord would haue no man to perish but al men to come to repentance If wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Hee exhorteth his erring people to repent and doe their first workes neither refuseth hee the sinner that repenteth as appeareth in the example of the Prodigall sonne and of the debter God then being so gratious and mercifull man after his ensample is both by all good meanes to prouoke sinners vnto repentance and they testifying the same to receiue them into fauour So did S. Paul will the Galatians Brethren saith hee if a man be fallen by occasion into any fault yea which are spirituall restore such one with the spirit of meekenes considering thy selfe least thou also be tempted So did hee enioyne the Corinthians when hee saide If anie hath caused sorrowe the same hath not made me sorie but partly least I should more charge him you all It is sufficient vnto the same man that he was rebuked of many So that nowe contrarywise yee ought rather to forgiue and comfort him least the same should be swallowed yp with ouermuch heauinesse When also he said Receiue him meaning Ouesinus And so teach the Churches Errors and Adversaries vnto this truth Adversaries vnto this truth are they First which leaue nothing but the vnappeasable wrath of God to such as doe sinne after Baptisme as as did both in old time the Montanists and Nouatians and of late yeares Melchior Hoffman the Arch Heretike of his daies and the Anabaptists in Germaine and the Barrowists among our selues in England Next who say that being once regenerate sinne is cut away as with a Rasor so that the godly cannot sinne and therefore neede no repentance so did the Messalians and doe the Familie of Loue Lastly the desperate whose sinnes being either most infinite or abominable they thinke how God hee neither can nor will forgiue them such in times past were Kaine and Iudas in our fathers Franciscus Spira and one Doctor Kraus and in our daies Bolton euen hee that first hatched that sect in England which afterward was tearmed Brownisme 17. Article Of praedistination and election 1 Predestination to life is the euerlasting purpose of God whereby 2 before the foundations of the world was laid he hath 3 constantly decreed by his councell secret to vs to deliuer from curse and damnation 4 those whome he hath chosen 5 in Christ out of mankinde and to bring them by Christ to euerlasting saluation as vessells made to honour wherefore they which be indued with so excellent a benefit of God 6 be called according to Gods purpose by his Spirit working in due season 7 they through grace obey the calling they be iustified freely they be made sonnes of God by adoption they be made like the image of his onely begotten Sonne Iesus Christ they walke religiously in good workes at length by Gods mercie they attaine to euerlasting felicitie 8 As the godly consideration of Predestination and our election in Christ is full of sweete pleasant and vnspeakable comfort to godly persons and such as feele in themselues the working of the Spirit of Christ mortifying the workes of the flesh and their earthly members and drawing vp their minde to high and heauenly things as well because it doth greatly establish and confirme their faith of eternall saluation to be enioyed through Christ as because it doth feruently kindle their loue towards God So for curious and carnall persons lacking the Spirit of Christ to haue continually before their eies the sentence of Gods predestination is amost dangerous down fall whereby the Deuill doth thrust them into desperation or into rechlesnes of most vncleane liuing no lesse perilous then desperation Furthermore 9 wee must receiue Gods promises in such wise as they be generally set forth vnto vs in holy Scripture and 10 in our doings that will of God is to be followed which wee haue expresly declared vnto vs in the word of God The Propositions 1. There is a Predestination of men vnto everlasting life 2. Predestination hath bin from euerlasting 3. They which are predestinate vnto saluation cannot perish 4. Not all men but certaine are predestinate to be saued 5. In Christ Iesus of the meere will and purpose of God some are elected and not others vnto saluation 6. They who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word inwardly by the spirit of God 7. The Predestinate are both iustified 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 vs. 10. In our actions the word of God which is his his revealed will must be our direction 1. Proposition There is a predestination of men vnto euerlasting life The proofe from Gods word That of men some be predestinate vnto life it is a truth most apparent in the holy Scripture by the testimonie both of Christ himselfe who saith To sit at my right hand and at my
left hand is not mine to giue but it shall be giuen to them for whome it is prepared of my Father Many are called but fewe chosen For the elects sake those daies shall be shortned Feare not little flocke for it is your Fathers pleasure to giue you a kingdome I tell you in that night there shall be two in one bedde the one shall be receiued and the other shall be left All that the Father giueth mee shall come vnto me Witnessed also is this by the Euangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained vnto eternall life beleeued and the other those whome he knewe before he did also predestinate Wee are vnto God the sweete sauour of Christ in them that are saued and in them which perish to the one wee are the fauour of death vnto death and to the other the sauour of life vnto life Blessed be God euen the Father of our Lord Iesus Christ which c. hath chosen vs in him before the foundation of the world c. who hath predestinate vs to be adopted through Iesâ—â— Christ vnto himselfe c The examples also of the elected creatures man and Angels of the two brethren Abel and Kaine Isaac and Ismael Iacob and Esau of the two Eunuches of K. Pharao of the two kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeues vpon the Crosse the two men in the fieldes and the two women at the Mill make to the illustration of this truth All Churches consent with this doctrine The Errors and adversaries vnto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saued but none to be damned In soule some persons but in soule and body together none shall be saued of this minde were the old heretikes viz. the false Apostles the Carpocratians the Valentinians the Cerdonites the Manichies and the Hieranites and of their opinion be the Familie of Loue 2. Proposition Predestination hath bin from euerlasting The profe from Gods word Predestination beganne before all times It will be said saith our Sauiour Christ Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world God hath chosen vs in Iesus Christ before the Foundation of the world God hath saued vs c. according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was The publike confessions of the Churches namely in Heluetia Basil and France beare witnesse herevnto Aduersaries vnto this truth Those wrangling Sophisters then are deceiued who because God is not included within the compasse of any time but hath all things to come as present continually before his eies doe say that God he did not in the time long agoe past onely but still in the time present likewise doth predestinate 3. Proposition They which are predestinate vnto saluation cannot perish The proofe from Gods word All that the Father giueth mee shall come to mee and him that commeth to mee I cast not away saith Christ I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand The gates of hel shall not ouercome the Church Moreouer whome be predestinate them hee also glorified For the giftes and calling of God are without repentance They went oâ—t from vs but they were not of vs for if they had beene of vs they would haue continued with vs So the Churches of God as afore in this article The Errors and adversaries vnto this truth Wander then doe they from the truth which thinke 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 Glouers errors 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 predestinate to be saued The proofe from Gods word Wee denie that all and affirme that a certaine chosen and companie of men be predestinate and so doth Gods word Reioice that your names are written in heauen I knowe mine and am knowne of mine is the saying of Christ Iesus I suffer all things for the elects sake saith S. Paul The very same with vs doe the Churches affirme Adversaries vnto this truth Wee are therefore against them which teach how not certain but all euen the most vngodly and damnable yea the very Deuils shall be saued of which opinion were the Originists and are the Cptabaptists All men be elected vnto life euerlasting There is no hell nor future and eternall misterie at all but only either in maÌ„s opinioÌ„ as hold the Atheists or in the heart and conscience of man in this life as the Familists maintaine No certaine companie be foredestined vnto eternall condemnation None more then others be predestinate vnto saluation which was an error of Henry Bolsteck In like sort we condemne such as either curiously enquire who and how many shall be saued or damned or giue the sentence of reprobation vpon any men whosoeuer as doe the Papists vpon Caluine Beza and Verone when they call them Reprobates 5. Proposition Of the meere will and purpese of God some men in Christ Iesus are elected and not others vnto saluation The proofe from Gods word In the Scripture wee read of mans predestination the cause efficient to be the euerlasting purpose of God the cause formall God his infinite mercie and goodnes the cause materiall the blood of Christ the cause finall or ende why both God the Father hath loued and Christ for his elect hath suffered is the glorie of God and the saluation of man And this doe all the Churches militant and reformed with a sweete consent testifie and acknowledge Errors adversaries vnto this truth Hereby is discouered the impietie of those men which thinke that 1. Man doth make himselfe eligible for the kingdome of heauen by his owne good workes and merits So teach the Papists The kingdome of heauen say they is prepared for them that are worthie of it and deserue it by their well doing Licet electis gloria ex eterna Dei predestinatione dimanet non tamen provenit nisi ex eorum operibus c. Sine nobis non glorificamur 1. Although from Gods eternall predestination glory floweth to the elect yet for all that it springeth not but from their owne workes c. Without our selues wee are not glorified 2. God
beheld in euery man whether he would vse his grace well and beleeue the Gospell or no and as hee saw a man affected so he did predestinate chuse or refuse him 3. Besides his will there was some other cause in God why hee choose one and cast off another man but this cause is hiddē from vs. 4. Men by nature be elected and saued an error of the Basilideans and Valentinians 5. It is in man his power to be elected the error of Theophylact and of Bolseck 6. God is partiall and vniust for chusing some and refusing others calling many and electing but fewe 6. Proposition They who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word and inwardly by the Spirit of God The proofe from Gods word Though true it be the Lord knoweth all and euery of his elect yet hath he reuealed vnto vs certaine notes and tokens whereby wee may see and certainely knowe whether we bee of that number or not For such as be ordained vnto euerlasting life if they liue long in this world they one time or other be called vnto the knowledge of saluation by the preaching of Gods word they obey that calling through the operation of the holy Ghost working within them they feele in their soules the same spirit bearing witnesse vnto their spirits how they are the children of God and finally they walke religiously in all good workes These things are most euident and cleere in the holy Scripture where is set downe both the calling of the predestinate and their obedience to the word beeing called and their adoption by the spirit to be the children of God and last of all their holinesse of life and virtuous conuersation All Churches reformed consent herevnto Errors adversaries vnto this truth Sundry adversaries hath this truth and First the Papists who teach that none are to thinke or perswade themselues that they are of the number of the Predestinate vnto saluation but to be euer doubtfull thereof The said Papists deliuer that so many persons as are not marked with the signe of the crosse vpon their forehead are damned and reprobate also that they which will be saued must be Franciscans at leastwise become members of the Church of Rome Secondly the Antonomies which thinke the outward calling by the word though they haue not the inward calling by the Spirit and be destitute of good workes a sufficient argument of their election vnto life Thirdly the Puritanes who among other assurances giuen them from the Lord of their saluations make their aduancing of the Presbyteriall kingdome by the putting downe of Bishops Chancellours c. a testimonie that they shall haue part in that glorie which shall be reuealed hereafter Fourthly the Schwenfeldians and all such as depending vpon immediate and diuine reuelations condemne contemne the ordinarie calling of God by the ministerie of his word Lastly the Russians Catabaptists and Familie of Loue who beleeue that themselues onely and none besides shall be saued 7. Proposition The Predestinate are both iustified by faith sanctified by the Spirit and shall be glorified in the life to come The proofe from Gods word Diuers bee the effects of mans Predestination but chiefly it bringeth to the Elect iustification by Faith in this life and in the life to come glorification alwaies a conformitie to the image of the onely begotten Sonne of God both in suffering troubles here and in enioying immortall glory hereafter as testifie all the Churches in their confessions The Errors and adversaries vnto this truth This is flatly against Papias Iustinus and all Millinaries who denie the eternitie of mans happines and dreame of I knowe not what blisse in this life to endure a thousand yeares but no longer Also against the Manichies who said the soule onely shall be saued Also against those heretikes which denie the resurrection of the flesh as did the Carpocratians Manichies and others Likewise against the Hieranites who haue a phantasie that no children departing this life before they come vnto yeares of discretion and knowledge shall be saued So the Papists doe teach that no infants dying vnbaptized doe goe to heauen but vnto another place adioyning vnto Hell called Limbus puerorum 8. Proposition The consideration of Predestination is to the godly wise most comfortable out to curious and carnall persons very dangerous The proofe from Gods word This doctrine of Predestination is to the godly full sweete pleasant and comfortable because it greatly confirmeth their faith in Christ and encreaseth their loue toward God I account the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall hee not with him giue vs all things also who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne c Yee were sealed with the holy Spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glorie Greiue not the holy spirit of God by whom yee are sealed vnto the day of redemption But to the wicked and reprobate the consideration hereof is very sower vnsauorie and most vncomfortable as that which they thinke though very vntruly and sinfully causeth them either to despaire of his mercie being without faith or not to feare his iustice being extreamely wicked whereas neither from the word of God nor any Confessiō of the Church can man gather that he is a vessell of wrath prepared to damnation but contrariwise by many and great arguments may perswade himselfe that God would not his destruction as in the next proposition immediately ensuing plainely may appeare Errors Adversaries to this truth Therefore they are to be taken as much out of the way which say that this doctrine leadeth either vnto desperation which is without all comfort or vnto loosenes of life and so vnto Atheisme and therefore to be published neither by mouth nor booke and so thought both the Pelagians the Predestinates a sort of heretikes so called in old time and the Familie of Loue in our daies who tearme the doctrine of Predestination a licentious doctrine say it filleth all the prisons almost in England 9. Proposition The generall promises of God set forth in the holy Scripture are to be embraced of vs. The proofe from Gods word That men the better may auoid both desperation and carnall securitie they are to haue alwaies in minde that 1. The promises of grace and fauour to mankinde are vniuersall as Come vnto mee all yee that are wearie and laden and I will case you God sent not his Sonne
into the world that he should condemne the world but that the world through him might be saued God will that all men shall be saued and come vnto the knowledge of the truth 2. The doctrine of the Gospell for the free remission of sinnes is to be preached not vnto a fewe but vniuersally and generally vnto all men Goe therefore and teach all nations baptizing them c Goe into all the world and preach the Gospell to euery creature He that shall beleeue and be baptized shall be saued but hee that will not beleeue shall be damned 3. The seales of the couenant be appointed to be giuen to all men and members of the visible Church or desirous to be ineorporated there into For All are to be baptized and all are to participate of the bread and cuppe at the Lords supper 4. As the disobedience of Adam brought condemnation vpon all men so the blood and obedience of Christ is able all-sufficient to wash away all sinnes and that of all men 5. No man euer truly repented but he was receiued againe into fauour so was Dauid after his adulterie Manasses after his Idolatrie Peter after his Apostacie the Thiefe vpon the Crosse the Niniuites The adversaries vnto this truth They are not to be heard then which say that The number of the Elect is but small and seeing wee are vncertaine whether wee be of that companie or no wee will proceede in our course as wee haue begunne God is an acceptor of persons and so vniust in chusing some and refusing others God hath predestinate all those personns to eternall death which are not in the state of true repentance which was one of Glouers errors It is the part therefore of all and euery man Not to refuse the mercies of God both generally and gratiously offered vnto all men by his word and Sacraments Not to despaire in respect either of the greatnes or multitude of his sinnes Nor yet to prouoke the Lord to execute his vengeance vpon them through prophanes of life or securitie 10. Proposition In our actions the word of God which is his reuealed will must be our direction The proofe from Gods word In our doings but cheiefly in the matter of Predestination wee are to follow not our own iudgement and what seemeth good in our owne opinions but the will of God and that will too not which is concealed from vs viz. of God his omnipotencie wherby he gouerneth at his pleasure the things by himselfe created whereof mention is made both in the Psalmes in the Prophet Isay and other places of his word but of his fauour and good pleasure towards man reuealed in the holy Scriptures by Iesus Christ whome wee are to heare Subscribed hereunto haue and doe Gods church euery where The adversaries vnto this truth This truth is gainesaid by the Phrygians Montanists and Messalians also by the Enthusiastes Anabaptists And Familie of Loue which leaue the written word of God and relie vpon their owne dreames visions and lying reuelations Hence proceedeth the contempt of Gods written word and of the Preachers and all religious exercises thereof For saith the Familie of Loue No difference is there betweene a ceremoniall either Letre Doctor Christian an vncircumcised Heathen 18. Article Of obtaining eternall saluation onely by the name of Christ. 1 They also are to be had accursed that presume to say that euery man shall be saued by the Lawe or sect which he professeth so that he be â—iligent to frame his life according to that Law and the light of nature For holy Scripture doth set out vnto vs 2 onely the name of Iesus Christ whereby men must be saued The propositions 1. The profession of euery religion cannot saue a man liue he neuer so virtuously 2. No man euer was is or shall be saued but onely by the Name or faith of Iesus Christ. 1. Proposition The profession of euery religion cannot saue a man liue hee neuer so virtuously The proofe from the word of God THis we cannot but acknowledge to be a truth if wee beleeue the Scriptures for they testifie that Iewes and Gentiles are all vnder sinn culpable before God and depriued of the glory of God All men that would be saued must be borne againe of the holy Ghost No man is iustified by the workes of the Lawe either ceremoniall or morall God hateth the doctrine of the Nicolaitanes and of Balaam The Reprobate whose names are not written in the booke of the life of the Lambe they doe worship the Beast Punishments eternall and intolerable are threatned both to the Beast and the false prophet and likewise to all such as will not goe out of Babylon and to all Idolaters The confessions of Gods people are to this ende and purpose Errors adversaries vnto this truth Then to be had accursed are they which affirme that This obseruation of the Iudaicall ceremonies is necessarie vnto saluation as did the false apostles the Ebionites and the Corinthians Such throughout the world as lead an vpright life and be morally righteous whatsoeuer their religion is shall be saued as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes of Galeatus Martius and Erasmus Roterodam That men externally may professe any religion and notwithstanding be saued if their affections and hart be with the Familie of Loue That all those which liue vprightly and doe good deedes shall be of equall happines in the kingdome of heauen be they Turkes Christians Iewes or Moores A Turkish error That men may embrace and follow the sect and religion which they haue most minde vnto and so doing please God and shall be saued the Lampatians doctrine That no sect euer erred or were out of the way to heauen a fancie of the Rhetorians 1. Proposition No man euer was is or shal be saued but onely by the name or Faith of Iesus Christ. The proofe from Gods word This wee cannot but acknowledge to be true if also wee beleeue the scriptures which say that Among men there is giuen none other name vnder heauen whereby wee must be saued Through Iesus Christ his name all that beleeue in him shall receiue remission of sinnes In thee viz. Christ Iesus shall all the Gentiles be blessed And this is the Faith and confession of the reformed Churches The errors and Adversaries vnto this truth Many waies this truth very heretically is oppugned For Some teach that wee are saued not by Christ but as the Valentinians said by the labour of their hands and by their owne good workes as Simon Magus boasted by his faire Helene as Matthew Hamant held by other meanes and that all persons which worshipped Christ are abominable Idolaters as
Neuserus and Siluanus beleeued by Mahomet and therefore he reuolted from Christianitie vnto Turcisme Others confesse that wee are saued by the name of Christ but either not by the right and true Christ for they said themselues and euery of themselues were Christ as in old time did Saturninus Manes Desider Burdegal and Eudo de Stella and of late yeares at Basil Dauid George and in England first one Iohn Moore and afterward William Hacket the former was whipt for the same at Bethlehem in the second of Queene Elizabeth the other hanged and quartered in Cheapside An. 1591. Or by the true Christ but either distinguish betweene Iesus and Christ saying Iesus was one man and Christ another as did the Marcionites Or say there be two Christs one reuealed alreadie in the daies of Tiberius the Emperour who came for the saluation of the Gentiles another yet to come for the redemption of the Iewes so thought the same Marcionites Nestorius held also there were two Christs whereof one was very God the other very man borne of a woman Or publish how none were saued by the true Christ til the 15. yeare of the foresaid Tiberius an heresie of Manes and his companie Others besides as the Familie of Loue vnderstand all things written of Christ allegorically and not according to the letter of Gods word For they teach that whatsoeuer is written of Christ must in vs and with us be fulfilled Others haue thought yea haue spoken blasphemously of the constant and holy Martyrs who for the name of Christ gaue their liues in England in the raigne of Queene Mary some saying They were stark fooles as did Christophet Vitel a chiefe Elder in the Familie of Loue others as Westphalus and Marbachius that they were the Diuels martyrs 19. Article Of the Church 1 The visible Church of Christ 2 is a congregation 3 of faithfull men in the which 5 the pure word of God is preached and the Sacraments be duly ministred according to Christs ordinance in all those things that of necessitie are requisite to the same As 6 the Church of Ierusalem Alexandria and Antioch hath erred so also 7 the Church of Rome hath erred not onely in their liuing and manner of ceremonies but also in matters of Faith The Propositions 1. There is a Church of Christ not onely inuisible but also visible 2. There is but one Church 3. The visible Church is a Catholike church 4. The word of God was and for time is before the Church 5. The markes and tokens of the visible Church are the due and true administration of the word and Sacraments 6. The visible Church may and from time to time hath erred both in doctrine and conuersation 7. The Church of Rome most shamefully hath erred in life ceremonies and matters of faith 1. Proposition There is a Church of Christ both inuisible and visible The proofe from Gods word A true saying is it the Lord and he onely knoweth who are his For to man the Church of Christ is partly inuisible and visible partly The inuisible are all the Elect who be or shall be either in heauen triumphing or on earth fighting against the flesh the world and the Deuill These as members of the Church are said to be inuisible not because the men be not seene but for that their faith and conscience to Godward is not perfectly knowne vnto vs. The members of the visible Church are some of them for God and some against God all of them notwithstanding deemed parts of the Church and accōnted faithfull so long as they make no manifest and open rebellion against the Gospell of Christ. And all this wee gather from the holy Scripture where mention is made of the Church inuisible and triumphing Rev. 2.26.28 3.5.12 7 14.55 inuisible and militant in the epistles of S. Paul Peter and booke of S. Iohns reuelations also of the Church visible and mixed with good and bad by the parable of the sower of the Marriage and of the Virgins as also by the saying of our Sauiour Christ and of S. Paul The Churches beare witnes hereunto The Errors and adversaries vnto this truth This truth hath many adversaries whereof Some renounce our Christ the Sauiour of mankind and so thinke his people are not the Church as the Iewes Turkes and heretikes haue done Some acknowledge no triumphing state of the godly in heauen but dreame of an euer glorious condition in this world as the Familie of Loue Some thinke the church Catholike to be visible as the Papists Some imagine the Church militant is not visible at all as the Libertines Some giue out that the visible church is deuoid of sinne and sinners as did the Donatists and doe the Anabaptists Familie of Loue Brownists and Barroistes 2. Proposition There is but one Church The proofe from Gods word When wee doe say that the Church is visible inuisible and that there is a Westerne East Greeke Latine English Church wee meane not that there be diuers Churches of Christ but that one and the same Church is diuersly taken and vnderstood and also hath many particular Churches as the Sea many riuers and armes branching from it For the visible Church is not many congregations but one companie of the faithfull Wee being many are one Body in Christ and euery one one anothers members Wee that are many are one Bread and one Body 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 euen so is Christ. For by one spirit are we all baptized into one body c. Now ye are the body of Christ and members for your part For as wee haue many members in one body and all members haue not the same office so wee beeing many are one body in Christ and euery one one anothers members There is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for yee are all one in Christ Iesus All Gods people agree with vs in this point The Errors and adversaries vnto this truth The adversaries vnto the 18. article be also for a great part adversaries vnto this truth Furthermore although 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 ioyne not with them in their singular and priuate opinions arrogating the stile and title vnto themselues onely and denying all other men to be either the Church or members of the body of Christ. Such are The Russeis who boast how themselues with the Grecians are the onely Church of God themselues onely are the men who shall be saued all Christians beside
that the church of Rome neither hath nor can erre Erraverunt aliae ecclesiae saith Di. Stella other churches as of Antioch Alexandria Constantinople c. haue erred sed nunquam ecclesia Romana but the church of Rome neuer yet erred Id constanter negamus saith Costerus the Iesuit we constantly deny that christ his Vicars Peters successors the Bishops of Rome haue either taught heresies or can propound errors God preserueth the truth of christian religion in the Apostolike sea of Rome and It is not possible that the church meaning the church of Rome can erre or hath erred at any time in any point say the Rhemists 20. Article Of the authoritie of the Church 1 The Church hath power to decree rites or ceremonies 2 and authoritie in controuersies of faith And yet it is not lawfull for the Church 3 to ordaine any thing that is contrarie to Gods word 4 neither may it so expound one place of Scripture 5 that it be repugnant to another VVherefore although 6 the Church be a witnesse and a keeper of holy writ yet as it ought not to decree any thing against the same so 7 besides the same ought it not to enforce any thing to be beleeued for necessitie of saluation The propositions 1. The church hath power to decree rites or ceremonies 2. The church may not ordaine what rites or ceremonies shee will 3. The church hath authoritie to iudge and determine in controuersies of faith 4. The church hath power to interpret and expound the word of God 5. The Analogie of faith must be respected in the exposition of the Scripture 6. The church is the witnesse and keeper of Gods written word 7. The church may not enforce any thing to be beleeued as necessarie vnto saluation that is either contrarie or besides the word of God 1. Proposition The church hath power to decree rites or ceremonies The proofe from the word of God THe churches authoritie to decree rites or ceremonies is warranted in the word of God first by the example of the Apostles who did ordaine rites and ceremonies among other things that In the church men should not be couered Women should keepe silence and be couered A knowen tongue vnderstood of the common auditorie should be vsed with other things Next by the generall and binding commandement of God himselfe who at all times will haue euery thing in the church to be done vnto edifying honestie and by order as beeing not the author of confusion but of peace All churches protestant confesse the same Errors adversaries vnto this truth This power being giuen by the Supreame authoritie vnto the Church they doe greatly offend which doe condemne either generally all or particularly some rites and ceremonies orderly and lawfully established of the former sort are 1. The Familie of Loue who say of themselues how they are a free people in bondage vnto no creature nor to any created thing they haue no seuerall distenting or variable religions either ceremonies 2. The Brownists who teach that euery Christian is to ioyn himselfe vnto that people among whome the Lords worship is free and not bound or withholden with any iurisdiction of this world 3. The Puritanes whereof some would haue all matters of ceremonies to be left in christian libertie vnto euery man Others would haue both temples to be left without seruice Sermons and Sacraments and Princes to be scared with the feare of vproares and sedition and all because they would be freed from the obedience vnto ceremonies not impious of themseluees imposed by the Church the Father of these men was Illyricus of whome Melancton writeth Of the latter kinde be 1. The Familie of Loue againe who vtterly dislike our Churches or Temples also our Liturgies formes of seruing our God and finally our designed times of meeting together for the worshippe of God Our Churches there blasphemously tearme Common houses and so we tearme Brothell houses or the stewes Our Lyturgies and manner of seruing of God they call Foolishnes of taken on seruices false and seducing Gods seruices of no man to be ordained nor to be obeied or vsed when they are established with these ioyne the Barrowists who doe write that to haue Leiturgies and formes of common praier is to haue another Gospell and another Testament Our Sabboths they contemne yea they condemne for they say There ought to be no Sabboth day Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seuenth day which the Lord himselfe had sanctified The church cannot take away this libertie of working sixe daies in the weeke These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our church is an error fundamentall They also be alike culpable who approouing some rites and ceremonies do yet tie the church or people of God to the obseruation of the ceremonies either Mosaicall as many haue donne and doe or of the Romish Church as doe the Papists and the halfe papists the Familie of Loue Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the clergie hath power to decree and appoint rites or ceremonies though of themselues good vnto the whole church of God dipersed ouer the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies shee will The proofe from Gods word As it is a cleere truth that the church may ordaine ceremonies so true is it also that the church hath no power to appoint what rites or ceremonies shee will For shee must decree none which be Either for their owe nature impious like the ordinances manners and Idols of our forefathers teachers of vanitie and of lies Or for vse superstitious like the brazen Serpent which king Ezekiah brake in peices Or for their weight ouer heauie and greiuous to be borne like the Iewish constitutions Or for their worthines in the eies of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall tires and traditions Or against the libertie of christians and to the entangling of them againe with the yoake of seruile bondage Or last of all any way contrary to the commandements word and will of God But the rites ceremonies and constitutions of the church they must make altogether and tend both to the nourishing and encrease of loue friedship and quietnes among christians and also to the retaining of Gods people in the holy seruice worship
and feare of God according to the rule of the Apostle afore mentioned let all things be done honestly by order All churches reformed consent hereunto Errors and Adversaries vnto this truth The premises beeing as they are most true most false then is it which the Papists doe publish viz. that The church hath power to change the Sacraments ordained euen by Christ himselfe Whatsoeuer the Apostles and Rulers of the Church command is to be kept and obeyed The authoritie of the of the Church is greater then of the Sacred Scripture 3. Proposition The Church hath authoritie to iudge and determine in controuersies of faith The proofe from Gods word Authoritie is giuen to the Church and to euery member of sound iudgement in the same to iudge in controuersies of faith and so in their places to embrance the truth and to auoid and improoue Antichristianitie and errors and this is not the priuate opinion of our Church but both the straight commandement of God himselfe particularly vnto all Teachers and hearers of Gods word and generally vnto the whole Church and also the iudgement of our godly brethren in forraigne countries The Errors and adversaries vnto this truth Vnsound therefore in iudgement are the Papists For first they maintaine That the Pope of Rome hath the power to iudge all men and matter but may be iudged of no man to decree without controlment against the epistles of S. Paul to dispense euen against the new Testament and to giue the sense and meaning of the holy Scripture to which sense or Interpration of his all and euery man without contradiction must yeeld and obey Next they publish hold that the power to iudge of religiō points of doctrine is either in Bishops onely as some of thē doe thinke or in their Clergie onely as other deeme and in the Church of Rome onely as all of them suppose 4. Proposition The Church hath power to interpret and expound the word of God The proofe from Gods word To interpret the word of God is a peculiar blessing giuen by God onely to the Church and companie of the faithfull though not to all and euery of them For No man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reueale him It is giuen to you to know the secrets of heauen saith our Sauiour vnto his disciples but to them it is not giuen The manifestation of the Spirit is giuen to euery man to profit withall For to one is giuen by the Spirit the word of wisedome c. and to another Prophecie If any thing be reuealed to another that sitteth by let the first hold his peace saith S. Paul vnto the Church at Corinth Yee haue an ointment from him that is holy and yee haue knowen all things c. yee neede not that any man teach you saith the Apostle Iohn Hereunto subscribe the Churches in Heluetia Wittemberg Boheme The errors and Adversaries vnto this truth Many sundry are the adversaries vnto this truth wherof Some thinke that to expound the word of God is so easie a matter as any Student endued with a good naturall wit by diligence and industrie of his owne may doe the same Some teach how to interpret the Scriptures is too hard a thing for any mortall man to attaine vnto so did Iohannes de Wessalia and doe many Anabaptists Some though they acknowledge that diuers haue the gift to open the sense of Gods word yet that some say they are not the knowen Preachers writers in the reformed and Christian assemblies whom the Familie of Loue in scorne doe tearme the scipture learned For saith the said Familie It is meere lies and vntruth c. whatsoeuer the Scripture learned through their knowledge out of the Scriptures institute preach and teach They preach the letre c. but not the wotd of liuing God but themselues onely haue that gift neither euery one of the Familie but the illuminate Elders For to them it is giuen to knowe the truth they are the Elders of the godly vnderstanding and of the manly wisedome the Primats or principalls in the Light Some doe suppose that to interpret the holy Scriptures is not so much a speciall gift of God vpon some chosen persons as an ordinary power annexed to the state and calling of Popes Bishops and Clergie men Others be so farre from giuing the people of God not being of the Clergie power to expound as they will not suffer them to read nor so much as to haue the Scriptures by them in a vulgar tongue except it be their owne most corrupt and barbarous translation which but of late yeares neither and that in part too is granted by the Papists but in place thereof they thrust vpon the Laitie their most idolatrous and blasphemous Fustinals Legendes Rosaries Horaries and Psalteries of our Lady as falsly they called her 5. Proposition The analogie of faith must be respected in their exposition of the Scripture The proofe from Gods word Forasmuch as no prophecie is of any priuate motion and whatsoeuer interpretation man giueth if it agree not to the analogie of faith which S. Paul gaue in commandement to be obserued is a priuate interpretation speciall heede is to be had that one place of Scripture be so expounded as it agree with another and al to the proportion of faith The Churches reformed approoue this assertiō by their subscriptions Errors Adversaries to this truth Of another iudgement are many For Some doe thinke the Scriptures may be expounded in what sense and to what purpose men list as the Pharisies the Seuerians and Papists among whome there be which from this opinion doe tearme the most holy word Scriptures of God most reprochfully A shipmans hoase a Leaden rule a Nose of waxe Some doe mislike all interpretations and written Commentaries vpon the Scriptures as vnnecessary and vaine such were Seruetus Valdesius Coranus with others of late yeares and are the Libertines Scwenkfeldians and Familie of Loue Some depend wholly vpon visions revelations as did the Enthusiasts Nicholaus Storch Thomas Monetarius the Anabaptists and our late English reformer Hacket Some dislike of the literall and preferre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the word of God as did the Originists and doe the Libertines and Familie of Loue hence teaching on the other that the spirituall vnderstanding is the worde of God and that to embrace the literall sense is to commit Idolatrie Some of euery place of Scripture will haue an exposition both Analogicall Allegoricall historicall and morall as the curious Thomists and Monckes Some are addicted to an interpretation which they cal
that the king of Spain and their Catholike faith are so linked together as it is become a point of necessitie in the Catholike faith to put all Europe into the handes of the said King otherwise the Catholike religion will be vtterly extingvished and perish Others of them haue published a new Gospell called Euangelium aeternum Spiritus sancti which they say doth so farre excell the Gospell of Christ as the Cernell surpasseth the shell the Sunne the Moone light darkenes The author whereof was one Cyrellus a Carmelite And lastly the Puritanes and all the speculations of Brown Barrow Greene Penrie Marprelate T.C.E.G.R.H. A.C. I.B. with the newe Sabbatarians and their fancies 21. Article Of the authoritie of generall Councells Generall Councells 1 may not be gathered together without the commandement and will of Princes And 2 when they be gathered together forasmunch as they be an assemblie of men whereof all be not gouerned with the Spirit and word of God they may erre and 3 sometimes haue erred euen in things pertaining vnto God wherfore 4 things ordained by them as necessarie vnto saluation haue neither strength nor authority vnlesse it may be declared that they be taken out of holy Scriptures The propositions 1. Generall Councells may not be gathered together but by the commandement and will of Princes 2. Generall Councells may erre 3. Generall Councells haue erred euen in things pertaining vnto God 4. The things ordained by generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word 1. Proposition Generall Councells may not be gathered together but by the commandement and will of Princes The proofe from Gods word GReat is the power and authoritie of Kings and Princes by the word of God For as the defense of Religion is committed vnto them so must they see that all men doe their duties That these things the better may be performed they are as iust occasion is offered not as men vnder the power of others to Simon but as Supreame gouernours within their own terretories and dominions to command all sorts of men to meete together and that either to the implanting of the truth where it is not or to the suppressing of sinne errors idolatrie and superstition where or in whomsoeuer it doth arise or is rooted Such Councells were holden both in the time of the Moisaicall gouernement by the commandement of the most godly Kings Dauid Salomon Asa Ezekiah and Iosiah and since the Gospell hath bin receiued into kingdomes and Commonweales by Christian Princes kings and Emperours who gathered Councells both Generall as the Nicene was by Constantine the great the Councell of Constantinople by Theodosius the elder the Counsell of Ephesus by Theodosius the younger the councell of Calcedon by Marcian Nationall and Prouinciall so the Counsell at Frankford Rhemes Taron Arelot and Moguntia by the will and commandement of Charles the great at Matison by Gunthranus at Paris and Orleance by the direction and appointment of Childebert were kept and holden And neuer yet hath there bin a councell either Generall or nationall or whatsoeuer I only except the councells held by the Apostles and Apostolicall men in a troublesome state and time of the Church there beeing then no Christian Princes Emperours to countenance the truth either begun or ended to the glorie of God but it hath bin I say not called onely but confirmed also by some godly Emperour King or Queene This in effect is granted by all reformed Churches The Errors and adversaries vnto this truth This assertion hath bin oppugned and that diuersly both by the Papists and Puritanes For the Papists they say Emperours and kings be the Pope his Summoners but of themselues are no absolute and powerfull commanders and callers of Councels There ought no councel to be kept without the determinate consent of the Bishop of Rome No councell euer yet had firme and lawful authority which was not confirmed by the Bishop of Rome The Popes of Rome and not Christian Princes haue the authoritie and power of making lawes ecclesiasticall and of calling Councells And the Puritanes do thinke that priuate persons without the leaue or priuitie of Princes may summon assemblies about Church causes at their pleasures and consult about the publike affaires of the Church Of this minde was Beza and be the disciplinarians both of South and North Brittaine Others aduersaries to both Puritanes and Papists are of minde that were the Pope a good man as he is nothing lesse he might and hee being wicked other good Bishops though subiect vnto Kings and Emperours may summon Counsells at their discretions An error of Seluererus The Muscouites haue a fancie that since the seuenth generall Counsell that was neither Prince nor Pope nor any other men els haue power to call a generall counsell 2. Proposition Generall coucells may erre The proofe from Gods word Generall Councells consisting first of men who may erre nothing more easily for all the imaginations of mans heart are onely euill continually euen from his youth but God onely is true and all men are yea and euery man is a Liar Next of men differing in yeares riches learning iudgement calling and authoritie whereby distractions of opinions often doe arise Thirdly of many mē wherof the wicked be for nūber commonly the maior part and the better in outward countenance of the world Lastly of men not al nor alwaies either gouerned with Gods holy Spirit and word or gathered together in the Name of Christ none of sounde iudgement in Religion do doubt but they may erre If Paphmitius had bin absent at Nice that Councell had erred If Hierome had bine away at Calcedon that Councell had erred At any time if some be beleeued be the Pope of Rome not present at such meetings either per se or per Legatum by himselfe or his Legate no Councell but must erre Therefore Councells may erre That which one Counsell doth establish another will disanull They will not wee must thinke reuoke that which is well decreed Therefore councells may erre The adversaries vnto this truth Therefore erre doe the papists which say that the holy Spirit is the director of all Councells and That councells cannot erre 3. Proposition Generall Councells haue erred euen in things pertaining vnto God The proofe from Gods word Councells both generall and particular haue erred and that in matters of Faith For in the holy Scriptures wee finde that it was ordained If any man did confesse that Iesus was the Christ hee should be excommunicate which could not be but by a Councell A councell was gathered to suppresse Christ and his doctrine A councell consulted how they might take Iesus by subtilty and kill him A councell sought for false witnesse to put him to death By a counsell
Iesus was bound led away and deliuered vnto Pilate A councell iudged our S. Christ to be both a deceiuer and a blaphemer A councell corrupted the Souldiers and willed them to tell a Lie A counsell withstood Peter and Iohn and commanded them that in no wise they should speake or teach in the name of Iesus A councell both caused the Apostles to be beaten and commanded them also that they should not preach in the name of Iesus In auncient writings of credit wee may read how contrarie to Gods word by Councells Arrianisme hath bin confirmed as by the Councell at Ariminum By councells the traditions and bookes of foolish men haue bin made of equall authoririe with the word of God as by the counsell of Trent By councells hath bin established both the adoration of images as by the second councell of Nice and the Inuocation of creatures as by the Tridentine councell By councells the authority of princes hath bin empaired the Pope and Clergie advanced aboue all earthly Princes as by the Councell of Lateran The consideration of the premises and the like mooued S. Hilarie to call the Synode of Mediolane The Synagogue of the malignant and S Augustine to write vnto Maximinus Neither ought I to obiect against thee the Synode of Nice nor thou against mee the Synod of Ariminum and Nazianzene openly to pronounce that Hee neuer sawe any good end of a Councell and The French king his Embassadour to say vnto the chapter of Trent that scarsely any good at all or very little came by Councells vnto the state of Christendome 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 wee had not altogether declined from religion vnto superstition from faith vnto infidelitie from Christ vnto Antichrist from God vnto Epicures Aduersaries vnto this truth This notwithstanding the Papists doe continue in an opinion that councells cannot erre 4. Proposition The things ordained hy generall Councells are so farre to be embraced and beleeued as they are consonant to Gods holy word The proofe from Gods word Generall councells we simply condemne not yet doe wee not ground our faith vpon any councell but onely vpon the written word of God Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God we doe reuerendly embrace but whatsoeuer is contrarie vnto or besides the will of God reuealed in the holy scriptures wee doe carefully auoid And so are wee commaunded to doe euen by God himselfe Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Walke ye not in the ordinances of your fathers neither obserue their manners c. I am the Lord your God walke in my statutes and keepe my iudgements and doe them Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed As wee said before so say I now againe If any man preach vnto you otherwise then that yee haue receiued let him be accursed And so thinke the Churches reformed with vs The adversaries vnto this truth Contrarie hereunto are the opinions of the Papists For of them Some doe thinke that the decrees of Councells doe binde all nations as Pope Hormisda decreed they should Some as Pope Gregory the great supposed that some coūsells and namely the councell of Nice of Constanstinople Ephesus and Chalcedon some as Campian thought that all councells were of equall authoritie with the word of God Others as the Guisiā faction in Frāce be resolued in matters of religion to follow the footesteps of their ancestors though Gods word and a thousand councells decree to the contrary 22. Article Of Purgatorie The Romish doctrine concerning 1 Purgatorie 2 Pardons worshipping and adoration as well 3 of images as 4 of Reliques and 5 also Inuocation of Saints is a fond thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God The Propositions The Romish doctrine concerning 1. Purgatorie 2. Pardons 3. Worshipping and adoration of Images 4. Reliques 5. Inuocation of Saintes is a fond thing and not warranted by the holy Scripture nor consonant but contrarie vnto the same 1. Proposition The Romish doctrine concerning Purgatorie is fond and not warranted by the holy Scripture nor consonant but contrary vnto the same The proofe from Gods word IT is granted as well by the Romish or false as by the true Church that none vncleane thing can enter into the kingdome of God And because all men either haue bin or be still vncleane therefore they must be purged from sinne But in the manner of purging them who are vnpure they doe greatly differ For the true church looking into the word of God doth finde that wee are sanctified or made cleane in diuers respects diuersly as by Baptisme by the word preached by the blood of Christ and by the spirit of God and that in this life and not in the other world For in the sacred scripture there is mention but onely of two waies one leading vnto destruction the other bringing vnto life of two sorts of men whereof some beleeue and they are saued some beleeue not and they are damned and of two States one blessed where Lazarus is the other cursed where Diues doth abide A third way or sort or state cannot be founde in the word of God And therefore the Purgatorie in another world both denied hath alwaies bin by the Greeke Churches and neither is nor will be acknowledged by any of Gods reformed Churches in this world as their Confessions do testifie Adversaries vnto this truth Erroneous therefore and not warrantable by Gods word concerning Purgatorie is the doctrine both of the old Heretikes the Montanists who thought there was a purging of soules after this life and of the newe and renued Heretikes the Papists For They thinke it to be vnsound doctrine and not sufferable in any booke for Christians to diliuer that it is vnpossible for godly and faithfull men or women to be punished after they be dead Therefore deleatur say they Blot out such doctrine They teach by their Catechismes that to doubt whether there is a Purgatorie or no is a breach of the first commandement Thus doe they pray for the soules of the faithfull as they fancie boyling in the torments of purgatorie Auete omnes animae fideles quarum corpora hîc vbique conquiescunt in puluere Dominus Iesus Christus qui vos nos redemit suo pretiosissimo sanguine dignetur vos à poenis liberare c. that is All haile all faithfull soules whose bodies doe here and euery where rest in the dust The Lord Iesus Christ who hath redeemed both you and vs with
pretiosissimo sanguine dignetur vos à paenis liberare inter choros suorum sanctorum angelorum collocare ibique nostri memores suppliciter exorare vt vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui hanc orationeÌ„ sequentem deuotè dixerit 4000. millia annorum indulgentiarum Aue vulnus lateris nostri saluatoris c. Quicunque deuote dixerit istam orationem habebit 3000. dierum indulgentiarum criminalium peccatorum 20000. millia dierum venialium à Domino Iohanne papa 22. concessarum vt in Autidatorio anâ—â—ae habetur Quicunque orationem sequentem deuotè dâ—â—cerit premerebitur 11000. annorum indulgentiarum c. Aue Domina sancta Maria mater dei regina coeli porta paridisi Domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectum filium tâ—â—um libâ—ra me ab omnibus malis ora pro peccatis meis Amen Whosoeuer being in the state of grace shall deuoutly say the seuen prayers ensuing with seauen Our Fathers and as many Haile Maries afore the image of Pietie shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going through the churchyard doe say the prayer following so many yeeares of pardons as there haue bin bodies buried since it was a Churchyard The prayer for the dead Haile all faithfull soules whose bodies here and euery where doe rest in the dust The Lord Iesus who hath redeemed you and vs with his most pretious blood vouchsafe to deliuer you from paines and to place you in the companie of his holy Angells and there beeing mindefull of vs meekely to pray that wee may both be ioyned vnto you and crowned with you in the heauens Pope Innocent the 2. hath granted to euery one which deuoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Sauiours side c. Whosoeuer deuoutly shall say this praier shall haue 3000. daies pardons of criminall sinnes and 20000. daies of veniall offenses granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatorie of the soule Whosoeuer deuotly wil say the praier following shal merit thereby 11000. yeares of pardons Haile Lady saint Mary mother of God Queene of heauen the Gate of paradise the Lady of the world the Light eternall the Empresse of hell c. Pray vnto thy belooued sonne Iesus Christ for mee and deliuer mee from all euils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fonde and not warranted by the holy Scriptures nor consonant but contrarie vnto the same The proofe from the word of God Images are such an abomination to the Lord as to make them among all men odious he describeth the vanitie of them by his Prophets as that they are the doctrine of vanitie The worke of Errors the teachers of lies siluer and gold the worke of mens hands Vanitie they haue a mouth and speake not eies and see not eares and heare not hands and touch not feete and walke not 2. Hee giueth a strait commandement Not to bow downe to them nor worship them nor to make them to flie from them yea to destroy both the images themselues the Idolaters and the Enticers vnto Idolattie 3. Hee commendeth greatly and praiseth such men as haue destroyed Images and not bowed vnto Idols 4. Hee finally curseth the Images the Image makers and the Image seruers or worshippers Hereunto with vs the Protestant Churches euery where doe subscribe The adversaries vnto this truth The Romish church most fondly and contrary to the word of God doth allow and not onely allow but publikely erect not onely erect but adore not onely adore Images but doth accurse and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worshippe Images and the Images to which is most abhominable Of God himselfe euen of God the Father and that in the likenes of an old man with a long white Beard of the Sonne in the Similitude of a man hanging on rhe Crosse of the holy Ghost in the shape of a Doue of the wholy holy and incomprehensible Trinitie with three Faces in one head Also of God his creatures as of Angels alwaies with wings sometimes with a paire of ballance as S. Michael of men as of Moses as it were with hornes the Apostles with round orbes on their heades like Trenchers the blessed virgin with frisled haire and costly garments And of other base things as Agnus deis of waxe wafer cakes of flower Crosses of gold siluer stone wood paper copper c. 4. Proposition The Romish doctrine concerning Reliques is fond and not warranted by the holy Scriptures nor consonant but contrary vnto the same The proofe from Gods word Of all the erroneous opinions among the Papists which are infinite none is more to the illusion of wel meaning Christians then their doctrine concerning worshipping and adoratioÌ„ of the reliques of Saints A doctrine which is so farre from being found as it is forbidden in the holy Scripture and a doctrine in the purer times and writers of the Chureh no where to be found and in all the best Churches at this day vtterly condemned Adversaries vnto this truth Such notwithstanding is the Satanicall boldnes of the Antichristian synagogue of Rome that as they will delude men with the reliques of Saints which are not such so likewise they teach the people which is most offensiue and execrable to giue diuine adoration and honour vnto them Hence is it that some doe pray vnto S. Benet whose Reliques they had stolne O Benedict after God our onely hope leaue vs not orphanes who art come hither not through our merits but for the saluation of many soules Others haue published that the Bodies of Saints and specially the Reliques of the blessed Martyrs are with all sincerity to be honoured as the members of Christ c. If any denie this conclusion hee is to be thought not a christian but an Eunomian and Vigilantian The Councell of Trent also hath decreed that they are to be taken for damned which affirme how worship and honour is not to be giuen vnto the Reliques of Saints Of this preposterous deuotion they haue appointed a certaine and common seruice for the holy Crosse whereon Christ was hanged they haue made a feast for the speare and Nailes wherewith Christ was fastened to the Crosse they haue canonized for a Saint the chaines which bound S. Peters To say nothing of the adoration they giue vnto the Haire Milke Smocke of the blessed virgin vnto the Head Haire Thombe Coate of S. Ihon Baptist vnto the breeches of Ioseph the sword and Handkercheife of S. Paul the Keies of S. Peter and vnto many other things
which of modestie I will not mention but doe ouer passe 5. Proposition Invocation of Saints is a fonde thing not warranted by the holy Scriptures nor consonant but contrarie vnto the same The proofe from Gods word The Christian exercise of Prayer is a dutie which may not be either securely omitted or vainly abused And though many things in prayer be necessarily to be obserued yet a speciall point is it that in our supplications and prayers we doe call onely vpon God For so to doe we are both commanded euen by God himselfe and thereunto also allured by manifold as well promises of large blessings as by the examples of godly men in all ages Patriarkes Abraham Isaac Iaakob Prophets as Daniel Elias Ieremie Centurions Publicans Apostles as Paul Peter c. yea of all the Elect of God in this world On the other side to pray vnto any creature that is out of this world besides Iesus Christ there is in the Scripture neither Law to command nor promise of blessing nor any example of godly men or women to prouoke Finally as all Gods people in the purer and former times haue so in these daies the Protestant Churches vtterly condemne the inuocating of or praying vnto creatures whatsoeuer The Adversaries vnto this truth Therefore the Romish doctrine that Saints are to be praied vnto and their daily praying as occasion serueth vnto S Agatha that haue sore breasts vnto S. Benedict that either be or feare to be poisoned vnto S. Clare for them that haue sore eies S. Damian that be sicke for health S. Erasmus for helpe in the intrals S. Feriol for Geese S. Giles for women that would haue children S Hubberts for dogges S. Iob for them which haue the poxe S. Katherine for knowledge S. Loys for horses S. Margaret for women in trauaile S. Nicholas for little children S. Otilia for the headach S. Petronil for the Ague S. Quintin for the cough S. Ruffin for lunacie or madnes S. Sebastian for the plague S. Thomas Becker for sinners S. Valentine for the falling sicknes S. Winefield for virginitie S. ✚ or Crosse for all things it is vaine not warrantable by Gods word but altogether repugnant to the holy scriptures The vanitie and idolatrie of the Popish Invocation further demonstrated from that booke of theirs entituled Horae beatissimae virginis c. Oremus Maiestatem tuam Domine suppliciter exoramus vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator rector ita apudâ—â— sit pro nobis perpotuus intercestor per Dominum nostrum Iesum Christum Oremus Deus pro cuius Ecclesia gloriosus martyr Rontifex Thomas gladiis impiorum occubuit praesta quae sumus 〈◊〉 omnes quiaius implâ—rant auxilium prae petitionis eius salutarèm cause quantur effectum per Dominum nostrum Versus Ora pro nobis beata Katherina Resp. Vt digni efficiamur promissionibus Christi Versus Ora pro nobis beate Martyr Sebastiana Resp. Vt mereamur pestem epidimiae illaesi transire promissionem Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum vt tollat omne noxium Ne proreatu criminum morbo vexemur dentium Let vs pray O Lord we humbly beseech thy Maiestie that as thy blessed Apostle Andreas was a preacher and ruler of thy Church so he may be a perpetuall intercessor for vs through Iesus Christ our Lord. Let vs pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the vngodly graunt we beseech thee that such as call vnto him for helpe may obtaine a good effect of his godly praier through our Lord. The vers O blessed Katharine pray for vs. Thans That wee may be made worthy of the promises of Christ. The vers O blessed Martyr Sebastian pray for vs. The Ans. That wee deserue to escape the plague without hurt and obtaine the promises of Christ. Christ his noble virgin Apollonia pray vnto the Lord to remoue whatsoeur is hurtfull least for the guiltines of our sinns wee be vexed with the tooth ach Whosoeuer saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not die of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem reuocasti presta supplicibus tuis qui pro simili peste reuocanda sub tua confidunt fiducia ipsius gloriesi Confessoris tui prâ—camine ab ipsa peste epidiâ—â—ae ab omni perturbatione liberemur per Christum Dominum nostrum Oratio ad tres Reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctam Trinitatem rogo vos per regem regum quem vagienteâ—â— in cunis viderâ— meruistis compatiamini tribulationum mearum hodiè intercedatis pro me ad dominum cuius desiderio exules factiestis Crux Christi protege me Crux Christi salua me Crux Christi defende me ab omni malo Let vs pray O almightie and euerlasting God who by the prayers and merits of thy most blessed Confessour Roche didest reuoke a certaine generall plague grant vnto thy suppliants who for the reuocatioÌ„ of the like plague doe trust in thy faithfullnes by the prayer of that thy glorious Confessour wee may be deliuered from the plague and from all aduersity through Christ our Lord. A prayer vnto the 3. kings O King Iaspar king Melchior king Balthasar I beseech you by euery of yournames I beseech you by the holy Trinitie I beseech you by the king of kings whom yee deserued to see euen in his swadling cloathes that you would take pittie on my troubles this day and make intercession for mee vnto the Lord for whose desire yee made your selues exiles O Christs crosse protect me ô Christs crosse saue me ô Christs crosse defend mee from all euill 23. Article Of ministring in the Congregation 1 It is not lawfull for any man to take vpon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before he be lawfully called and sent to execute the same 4 And those wee ought to iudge lawfully called and sent which be 5 chosen and called to this worke 6 by men who haue publike authoritie giuen vnto 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 be 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 euident For there we finde how ◠The godly men were both called by God and commanded to preach before they would or durst so doe So was Samuel Ieremie Iohn Baptist Christ Iesus himselfe who also to preach did send the twelue Apostles and the seuentie Disciples 2 The wicked and false Prophets for preaching afore their time are blamed 3 A commandement is giuen vs to pray the Lord of the haruest that hee would send forth labourers into his harvest 4 Lastly wee doe read that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles and Christ beeing ascended into heauen gaue some to be Apostles some Prophets some Euangelists and some Pastors and teachers And all this is acknowledged by the reformed Churches Errors Adversaries to this truth And so are wee 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 vncircūcised Philistins sacrilegious ministers Hieroboams priests inordinate and vnordered Apostataes and next the Barrowists who say how the said Preachers are sent of God in his anger to deceiue the people with lies Who publish how the word is not taught by the Sermons of ministers but onely by the Reuelation of the Spirit so did Muncer the Anabaptist and so doth H. N. and his Familie of Loue Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penrie Greenewood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not priuately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R.H. Who teach that Lay-men may teach to get faith and that euery particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments c. and to call the people to repentance so teacheth Barrow 2. Proposition They must not be silent who by office are bound to preach The proofe from Gods word As publikely to preach before men are sent is a grieuous fault so not to preach being sent is a great sinne Hereunto beare witnesse 1. Our S. Christ whose words are these Surely I must also preach the Kingdome of God For therefore am I sent 2. Peter and Iohn who being charged to speake no more in the Name of Iesus said Wee cannot but speake that which wee haue heard and seene 3. S. Paul For hee writeth Necessitie is laid vpon mee and woe is mee if I preach not the Gospell 4. The apostles of Christ. For though they were beaten for so doing yet ceased they not to teach and preach Iesus Christ 5. All the Churches of God which be purged from superstion and errors Errors adversaries vnto this truth Then as in glasse they may see their faults Who maintaine how there ought to be no publike preaching at all as doe the Anabaptists Which depraue the office of Preaching as doe the Libertines saying that preaching is none ordinarie meanes to come vnto the knowledge of the word and especially the Familie of Loue who tearme the publike preachers in derision Scripture learned Licentious scripture learned good-thinking-wise Ceremoniall and letter Doctors Teaching masters and further say It is a great presumption that any man out of the learnednesse of the letter taketh vpon him to be a Teacher or Preacher Againe It becometh not any man to busie himselfe about preaching of the word so and more too the Familie Which take vpon them the office of publike preaching without performance of their duty either through ignorance that they cannot worldly emploiments that they may not negligence that they will not or feare of troubles that they dare not preach the word of God Yet thinke wee not which our Sabbatatians let not to publish that Euery minister necessarily and vnder paine of damnation is to preach at least once euery Sunday and Vnlesse a minister preach euery Sunday he doth not hallow the Sabboth day in the least measure of that which the Lord requireth of vs. 3. Proposition The Sacraments may not be administred in the Congregation but by a lawfull minister The proofe from Gods word In the holy Scripture wee read that the publike ministers of the word are to be the Administers of the Sacraments For both our S. Christ commanded his disciples as to preach so to Baptize and celebrate the supper of the Lord and the Apostles and other ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeede not onely did preach but also Baptize and Minister the Lords Supper And hereunto doe the Churches of God subscribe In saying that none may administer the Sacraments in the Congregation afore hee be lawfully called and sent thereunto wee thinke not as some doe that the very beeing of the Sacraments dependeth vpon this point viz. whether the Baptizer or giuer of the Bread and wine be a minister or no. Neither is it the meaning of this article that priuately in houses either lawfull ministers vpon iust occasion may not or others not of the ministerie vpon any occasion in the peace of the Church may administer the Sacraments The Errors and adversaries vnto this truth Hereby wee declare our selues not to fauour the opinion that publikely Some may minister the Sacraments which are not meerely and full ministers of the word and Sacraments and so thinke both the Anabaptists among whome their king when it was after Supper tooke bread and reaching it among the Communicants did say Take eate shew forth the Lords death their Queene also reaching the Cuppe said Drinke yee and shew forth the Lords death and the Presbyterians at Geneua where the Elder a Laie man ministereth the Cup ordinarily at the Communion Some ministers and namely the Puritane Doctors may not minister the Sacraments For say the disciplinarians the office of Doctors is onely to teach true doctrine but in our Church of England the Doctor encroacheth vpon the office of the Pastor For both indifferently doth teach exhort and minister the Sacraments None though a lawfull Minister may administer the Sacraments which either is no preacher or when hee ministreth them doth not preach which be the errors of the Disciplinarians or Puritanes Publiquely and priuately too the Sacrament of Baptisme may be administred by any man yea by women if necessitie doe vrge So hold the Papist For saith Iauell in the time of
the seuen Sacraments How there be seuen Sacraments of the newe Testament That he is accursed that shall say there be either moe or fewer then seuen Sacraments or that any of them is not verily and properly a Sacrament or that they be not all seuen instituted of Christ himselfe That there are seuen Sacramēts wherof two are voluntary at the discretion of men to be taken or not as Matrimonie holy orders and fiue are necessary and must be taken and of these fiue three to wit Baptisme Confirmation and Orders are but once to be taken because they imprint an indeleble character in the soule of the receiuers and fower be reiterable and may often be receiued as the Sacrament eucharisticall Matrimonie Penance and of extreame Vnction because at their first ministration they leaue in the soule no indeleble character 5. Proposition Confirmation is no Sacrament Touching Confirmation the sentence and iudgement of the true Church is that rightly vsed as it was in the primitiue Churh it is no Sacrament but a part of Christiā discipline profitable for the whole Church of God For the auncient Confirmation was nothing else then an examination of such as in their infancie had receiued the Sacrament of Baptisme and were then being of good discretion able to yeeld an account of their beleeife and to testifie with their owne mouthes what their suerties in their names had promised at their Baptisme which confession being made and a promise of perseueranc in the Faith by them giuen the Bishop by sound doctrine graue aduise and godly exhortations confirmed them in that good profession and laying his hands vpon them praied for the increase of God his gifts and graces in their mindes The Popish confirmation all Churches of God with vs vtterly doe dislike as no Sacrament at all instituted by Christ Errors adversaries vnto this truth Contrariwise the sinagogue of Rome teacheth that Confirmatiōis a Sacramēt whereby the grace that was giuen in Baptisme is confirmed and made strong by the seuen gifts of the holy Ghost Of which their Confirmation they giue vs fower things principally to obsetue viz. 1. The substance or matter which is holy Chrisme confect as they say and made of Oile oliue and Bawlme consecrated by a Bishop 2. The forme and manner of ministring the same consisting of the wordes of the Bishop which are I signe the with the signe of the Crosse and confirme thee with the Chrisme of saluation in the name of the Father c. of the actions both of a Godfather or Godmother alreadie confirmed holding vp the child to the Bishop and of the Bishop first crossing him which is to be confirmed on the forehead with oile and next striking the partie confirmed on the eare 3. The minister who must bee a Bishop and none inferior Minister 4. The effect or effects rather For by Confirmation they say that Sinnes are pardoned and remitted The grace of Baptisme is made perfect Such become men in Christ who afore were children Grace is giuen boldly to confesse the name of Christ and all things belonging to a Christian man The holy Ghost is giuen to the full And perfect strength of the minde is attained But in so teaching dangerous and very damnable doctrine doe they deliuer For It is an error that confirmation is a Sacrament because it hath no institution from God which is necessarie to all and euery Sacrament inasmuch as a Sacrament cannot be ordained but by God onely euen as the Papists themselues doe confesse To say that popish Confirmation is grounded vpon Gods word is to speake foule vntruthes For in the Scripture there is mention neither of the matter that it must be Chrisme and that made of oile oliue and Bawlme and the same consecrated of a Bishop nor of the forme that either a Bishop must signe the party to be baptized with the signe of the Crosse or that a Godfather c. must be thereat nor of the minister that of necessitie hee must be a Bishop that is to confirme nor of the effects that thereby sinnes are pardoned and released and Baptisme consummated and made perfect It is an error to say there is any other ointment giuen to the strengthning of the Church militant besides the holy Ghost 1 Ier. 2.27 It is an error to maintaine that any Bishop can giue heauenly graces to any creature It is an error to ascribe saluation vnto Chrisme and not onely vnto Christ. It sauoureth of donatisme to measure the dignitie of the Sacraments by the worthinesse of the ministers It is an error to say that men cannot be perfect Christians without Popish Confirmation It is an error that by Confirmation the holy Ghost is giuen to the full 6. Proposition Penance is no Sacrament Touching penance the Papists doe publish fower things to be noted whereof none of them is truly grounded vpon the word of God First the matter which they doe say is partly the actions of the person penitent which are sufficient contrition of his heart perfect Confession of all his sinnes and that in particular with all the circumstances as of time place c. and satisfaction by deedes which maketh an amends for all his offenses partly the absolution of the Preist Secondly the Forme which in the Preist is the words of Absolution which he vttereth ouer the sinner in the person penitent it is his kneeling downe at the Preists feete his making the signe of the Crosse vpon hts breast and his saying Benedicite to his ghostly Father The Preist say they beareth the person of God and is the lawfull Iudge ouer the penitent and may both absolue from the guilt of sinne and inflict a punishment according to the offense Thirdly the minister who ordinarily is the curate of euery parish but extraordinarily and in the time of extreame necessitie or by licence is any Preist And yet some sinnes are so grieuous as none may absolue but either the Bishop or his Penitentiarie as the crime of Incest breaking of vowes Church robbing Heresie adulterie and some againe none remit or pardon but the Pope onely or his Legate as Burning of Churches violent striking a Preist counterfaiting of the Popes Bulles c. Fourthly and last of all the effect Hereby they say the penitent sinner is purged absolued and made as cleane from all sinne as when he was newly baptized and besides enriched with spirituall gifts and graces The consideration hereof hath mooued besides the Church of England all other Churches reformed to shewe their detestation of this newe Sacrament as hauing no warrant from Gods word The blasphemies are outragious and the errors many and monstrous comprised in this doctrine of Popish Penance For neither can the matter of this their Sacrament nor the forme nor the minister nor the effect be drawne from the word of God They say Penance is a Sacrament and yet can they shew no element it
hath to make it a Sacrament Their Contrition is against the truth For no man is or can be sufficiently contrite for his sinnes To confesse all sinnes and that one after another with all circumstances vnto a Priest as it is vnpossible so is it neuer enioyned by God nor hath euer bin practised by any of God his Saints That any man in any measure can satisfie for his sinnes it is blasphemie to say and against the merits of Christ. And yet doe the Papists teach it as also that one man may satisfie for another An vntruth is it that any preist Bishop or Pope hath power at his will to forgiue sinnes or can enioyne any punishment that can make an amends vnto God for the least offense If penance purge men and make them clean from all sinn then is there a time and that very often in this life when men in this life be perfect which tendeth greatly to the error of the Catharans Donatists and Pelagians The doctrine of the Papists that such persons as willingly depart out of this world without their Shrift are damned is damnable doctrine and to be eschewed and yet is it dispersed euery where in their bookes 7. Proposition Orders is no Sacrament The Church of England and of other places reformed doe acknowledge an order of making ministers in the Church of God where all things are to be done by order But that Order is a Sacrament none but disordered Papists will say and yet they obserue none order in speaking of the same For among them Some doe make seuen orders whereof some they call inferior and some superior the inferior be be the order first of Porters whose office is to keepe the doore to expell the wicked and to let in the faithfull next Exocristes or Coniurers which haue power to expell the deuills thirdly Lectors or Readers who are to read Lessons and bookes in the Church Fourthly Acolytes or Candle bearers whose office is to beare Cruels to the altar with wine and water and to carrie about Candles and Tapers The superior is the order of Subdeacons Deacons and of Preists The Subdeacons are to read the Epistle at seruice time to prepare necessaries for mistration and to assist the Priest in ministration The Deacons dutie is to read the Gospell and also to assist the Preist in ministration The Preist his part and office is to minister Sacraments that is to say Baptisme Penance the eucharist and to sacrifice for the quick and the dead Annoiling of the sick and Matrimonie Others numbring the seuē Sacraments doe quite ouerpasse in silence the Sacrament of order and in place thereof mention the Sacrament of Preisthood as Vaux of Bishopdome as Hugh Cardinalls of Archbishopdome as W. Paris These seuen Orders say some Papists as Lombard are seuen Sacraments which added to the other sixe make 13. Sacraments and are from Christ and his Apostles time yea were instituted euen by Christ himselfe Which theire assertions are besides the word of God For in the holy Scripture VVhere can it be seene that either orders as some can make one or seuen Sacraments or Preisthood as others thinke is a Sacrament what element hath it what forme what promise what institution from Christ Where can any of those hideous titles of Porter Exorcist c. be found ascribed to any minister of the new Testament or the manner of their creation or offices established Some Papists themselues doe write that all inferior orders are not grounded vpon Scripture but some of them come by tradition And Peter Lombard saith plainely that fiue of the seuen orders neither can be read in the word of God nor yet were heard of in the primitiue Church Where is it appointed to the ministers of the newe Testament onely to minister Sacraments or to minister moe then two viz. Baptisme and the Lords Supper By what one place of Scripture haue Priests authoritie to offer Sacrifice and that for the quick and the dead also Where without extreame blasphemie can they shew that our S. Christ was a Porter an Exorcist an Acolyst c. alwaies in his Chruch a King a Prophet and a Priest 8. Proposition Matrimonie is no Sacrament Matrimonie is a state of life holy and honourable among all men Howbeit to say that the same is a Sacrament instituted and that by Christ as the Papists doe wee cannot be enduced and that for diuers reasons· For marriage or the wedded state was neuer commanded by God to be taken for a Sacrament Againe it hath neither outward element nor prescribed forme nor promise of saluation and a Sacrament should and Baptisme and the Lords Supper haue Besides matrimonie may be entred into or not at our discretion But it is not at our choise to be partakers or not to participate of the sacraments if wee may come by them Moreouer Matrimonie was ordained euen by God himselfe in the time of mans innocencie but the Sacraments of the newe Testament were institued by Christ. Finally it was no Sacrament to the Fathers afore and in the time of the law and therefore is no Sacrament to vs. Herevnto subscribe the Churches of God elswhere all of vs opposing our selues against the manifold aduersaries of this truth whereof Some haue too highly cōceiued of the wedded state such are the Papists when they will haue it to be a Sacrament as hath bin said and such were the Vigilantian Bishops who would take no men into the Clergie except they would be married first Others againe too basely and badly thinke of Matrimonie defending some of them howe it is not meete that any man or woman should marrie at all such were the Gnostickes the Marcionites the Tatians the Montanists i the Manichies the Hieracites and the Apostolikes That any man or woman should twice marry the husband or wife being dead of this minde were the Catharans Origen and Tertullian That some kinde of persons should euer marrie as namely those which haue taken holy orders or be of spirituall kindred these errors the Papists doe hold Lastly that any persons should be married but by Popish preists thinking all those men and women not lawfully married which are coupled together by Protestant ministers and therefore haue newe married such persons So did the Papists both in the Lowe countries and in France 9. Proposition Extreame vnction is no Sacrament The Papists doe take Anoiling of the sick which they call extreame Vnction for a Sacrament whereof as they write The matter is oile hallowed by a Bishop wherewith the sick person is annoiled vpon the Eies Eares Mouth Nose Hands and Feete The Form is the words which the Preist speaketh when hee doth annoint the sick person in the foresaid places saying By this Oile God forgiue thee thy sinnes which thou hast committed by thine Eies Nose Eares and Mouth by thine Hands
and by thy feete all the Angels Archangells Patriarches Prophets Apostles EuaÌ„gelists Martyrs Confessours Virgins Widdowes Infants heale thee The Minister therof vsually is a priest but may be any other Christian. The effect of annoiling is to purge and put away veniall sinnes committed by mispending of our senses as also sinnes forgotten In this antichristian doctrine many errors be contained For In respect of the matter the Papists make of greasie matter a spiritual ointment whereas there is none ointment spirituall but the holy Ghost In respect of the forme the onely propitiator and mediatour betweene God and man Christ Iesus is blasphemed and the merit and power of his death ascribed vnto greasie oile Besides Christ is not acknowledged for the onely Sauiour of mankinde and Physitian of our soules but other Physitians be called vpon besides him In respect of the minister they hold how any maÌ„ hath power to forgiue sinns which belongeth vnto God alone also that other men yea women and not the minsters of the word onely may be minsters of the Sacraments In respect of the effect they teach vs which is vtterly vntrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his pretious blood 10. Proposition The Sacraments are not to be abused but rightly to be vsed of vs all The proofe from Gods word In the word of God the right vse of the Sacraments and the ends of their institution are euidently set downe For Concerning Baptisme Christ hee saith Teach all nations baptizing them c Hee that shall beleeue and be baptized shall be saued Touching the Lord his Supper saith our Sauiour of the Bread take eate c. and of the Cup Drinke yee all of it and S. Paul The cup of blessing which wee blesse is not the communion of the blood of Christ The bread which wee breake is not the communion of the body of Christ This truth doe the Chruches reformed by their Confessions subscribe vnto The errors adversaries vnto this truth Then greatly doe they sinne who either doe not vse the Sacraments either at all as doe the Schwenfeldias or minister them but vnto whome they list so is Baptisme of the Seruetians and Anabaptists ministred onely vnto elder persons denied vnto Infants and so is the same Sacrament of the Marcionites ministred vnto single persons but denied vnto married folkes or doe abuse them So abused is baptisme by them who baptise things without reason yea some times without life or sense so haue the Papists baptized both Bells and Babels as the greater Bell of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name and the great Bell of Christ church in Oxford which D. Trâ—sham the Vice chancellor named Mary Babells as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries was baptized by Pius Quintus An. 156â— and called Margaret by the said Pope and so the Cataphrygians baptized the dead bodies of men Againe Baptisme was Baptized by the Marcionites when they baptized the liuing for the dead also by the Noâ—uatian and Papists when they rebaptized infants afore baptized as they tearmed them by Heretikes And so abused was the Lords Supper by certaine Heretikes condemned in a Councell at Carthage whose manner was to thurst the Sacrament into the mouthes of dead men and is by the Papists whose gift is to vse it magically as a salue against bodily siâ—knes and aduersitie also to carrie the same about pompously and superstitiously in the open streetes to be adored of the beholders 11. Proposition All which receiue the Sacraments receiue not therewithall the things signified by the Sacraments The proofe from Gods word Wee read in the holy Scripture that Some persons doe receiue the Sacraments and the things signified by the Sacraments which are the remission of sinnes and other spirituall graces from God and so receiued was the Sacrament of Baptisme of Cornelius and the Lords Supper of the good disciples and the godly Corinthians Some againe receiue the sacraments but not the things by them signified so receiued was Baptisme of Sunon Magus and the Lords Supper of Iudas and so receiue the Atheists Libertines and impenitent persons And some receiue not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Theife vpon the Crosse This maketh vs to conceiue well both of those men and womeÌ„ which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world vnbaptized Furthermore it is apparent how Saluation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeue Againe S. Paul faith whosoeuer shall eate the bread or drinke the cuppe of the Lord Vnworthily shall be guiltie of the body and blood of Christ And this the purer Churches euery where doe acknowledge The adversaries vnto this truth The Papists therefore be in a wrong opinion which deliuer that The Sacraments are not only Seales but also causes of grace and The Sacraments doe giue grace euen because they be deliuered and receaued ex opere operato 26. Article Of the vnworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the euill be euer mingled with the good and sometime the euill haue chiefe authoritie in the ministration of the word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authoritie 1 wee may vse their ministerie both in hearing the of God and in the receiuing the Sacraments Neither is the effect of Christs ordinance taken away by their wickednes nor the grace of Gods gifts diminished from such as by faith and rightly doe receiue the Sacraments mâ—nistred vnto them which are effectuall because of Christs institution and promise although they be ministred by euill men Neuerthelesse it appertaineth to the discipline of the Church that 2 enquirie be made of euill ministers and that they be accused by those that haue knowledge of their offenses and finally being found guiltie by iust iudgement be deposed The propositions 1. The effect of the word and Sacraments is not hindred by the badnes of ministers 2. Euill Ministers are to be searched out convicted and deposed but orderly and by the discipline of the Church 1. Proposition The effect of the word and Sacraments is not hindered by the badnes of Ministers The proofe from Gods word OF the ministers ecclesiasticall the Church is to conceiue neither to sinisterly as though their vnworthines could make the word and Sacraments the lesse effectuall to such as worthily doe heare and receiue them nor on the
Manichians which baptize not any Not false christians or Marcionites which did baptise the liuing for the dead Which Marcionites also denied Baptisme vnto all married persons baptized none but persons single virgins widdowes and women diuorced from their husbands Not Originists who maintaine a Baptisme by fire as also that after the resurrectiō of our bodies wee shall haue neede of Baptisme Not of Matthewe Hamants opinion that Norfolke Heretike which stood in it to the death that Baptisme is not necessarie in the Church Not Anabaptists which number Baptisme among things indifferent and so to be vsed or refused at our discretion Not Familists which say there is no true Baptisme but onely among themselues Nor Papists who both baptise Bels Babels as afore hath bin showen art 25. prop. 10 and also make the vowe and profession of the monachall or life of a Monch as good a token of Christians as Baptisme 2. Proposition Baptisme is a signe or seale of the regeneration or newe birth of Christians The proofe from Gods word Baptisme of S. Paul is called the washing of the newe Birth of others the Sacrament of the newe birth to signifie how they which rightly as all doe not receiue they the same are ingrafted into the body of Christ as by a seale be assured frō God that their sinnes be pardoned and forgiuen and themselues adopted for the children of God confirmed in the faith and doe increase in grace by virtue of praier vnto God And this is the constant doctrine of all Churches protestant and reformed The Errors and adversaries vnto this truth But no part of the true Church thinketh as did manie old haeretickes viz. that The baptized of the orthodoxall ministers are to be rebaptized as said the Nouatians Originall sinne is not pardoned in Infants as said the Pelagians because they haue no such sinne in them at all Onely sinnes past and not sinnes future or not yet committed are by Baptisme clensed as the Messalians held Being once Baptized we can no more be tēpted as thought the Iouians which was the error also of the Pelagians The Baptsme of water is now ceased and the Baptisme of voluntary blood by whipping is come in place thereof without which none can be saued as the Flagelliferians published Wee also condemne the opinion Of the Russeis that there is such a necessitie of Baptisme as that all that die without the same are damned Also of the Bannisterians which say that the water at Baptisme is not holy in respect that it is applied to an holy vse that the ordinarie and common washings among the Turkes and Iewes is the same to them that Baptisme is to vs Likewise of the Familie of Loue which conceiue basely of this Sacrament calling it in derision Elementish water and of no better validitie or virtue then common water Also of the Anabaptists who ascribe no more vnto Baptisme then vnto any other thing ciuilly discerning one man from another and say that the Sacraments of the newe Testament are no instruments to raise or confirme faith And lastly of the Papists who maintaine that Baptisme serueth to the putting away of originall sinne onely Baptisme bringeth grace euen ex opere operato 3. Proposition Infants and young children by the word of God are to be baptized The proofe from Gods word Although by expresse tearms wee be not cōmanded to baptize young children yet wee beleeue they are to be baptised and that for these among other reasons 1. The grace of God is vniuersall and pertaineth vnto all Therefore the signe or Seale of grace is vniuersall and belongeth vnto all so well young as old 2. Baptisme is vnto vs as Circumcision was vnto the Iewes But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong vnto the kingdome of heauen and are in the couenant therefore the signe of the couenant is not to be denied them 4. Christ gaue in commandement that all should be baptized 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 necessarie that they should be partakers of the Sacrament thereof All Christian churches allowe of the Baptisme of infants Adversaries vnto this truth The premises declare that They slander vs which say That all Protestants denie the Baptisme of children to be necessarie and this is Runnagate Hills report They erre which oppugne this truth as doe many persons but not after one and the same sort For. Some vtterly denie that Infants or young children are to be baptized so did the Pelagians the Heracleons and the Henricians and so doe the Anabaptists whereof said some how baptisme is the inuention of Pope Nicholas and therefore naught others that Baptisme is of the deuill So thought Melchior Hoffeman so also doe the Swermerians a set among the said Anabaptists the Seruetians and the Familie of Loue which doth hold that none should be baptized vntill hee be thirtie yeares old Others refuse to baptise not all but some Infants So denied is Baptisme by the Barrowists vnto the seede of whores and witches by the Brownists vnto the children of open sinners by the the Disciplinarians vnto their children which subiect not themselues as Dud. Fenner saith vnto the discipline of the Church or obey not the Presbyteriall decrees Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the newe ministers of the Church of England as the Brownists doe thinke or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of Infants in France and in Netherland or by vnpreaching ministers as the disciplinarian Puritanes doe hold And others are of opinion that none are to be baptized which beleeue not first Hence the Anabaptists Infants beleeue not therefore be not to be baptized Hence the Lutherans Infants doe beleeue Therefore to be baptized 28. Article Of the Supper of the Lord. The Supper of the Lord is not only 1 a signe of the loue that Christians ought to haue among themselues one to another but rather 2 it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily with Faith receiue the same the Bread which we breake is a partaking of the Body of Christ and likewise the Cuppe of blessing is a partaking of the Blood of Christ. 3 transubstantion or the change of the substance of Bread and wine in the Supper of the Lord canot be proued by holy writ but is repugnant to the plaine words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions 4 The Body of Christ
is giuen taken and eaten in the Supper onely after an heauenly and spirituall manner and the meane wherby the Body of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance reserued carried about lifted vp or worshipped The Propositions 1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues 2. The Lords Supper is a Sacrament of our redemption by Christs death and to them which receiue 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 giuen taken and eaten after an heauenly and spirituall not after a carnall sort 5. To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrary to the ordinance of Christ. The Propositions 1. Proposition The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues The proofe from Gods word THe Supper of the Lord is a token of the loue that Christians ought to haue among themselues For which cause it is called the Lords table the Lords Supper a communion of the body of Christ and they that partake thereof though they be manie yet are but one bread and one body This is the doctrine of all Christian Churches The errors adversaries vnto this truth So thinke not those men who either with heretike Hamant denie the vse of the Lords Supper to be necessarie or with the Rhemists raile on it and the Protestants that vse the same calling it a prophane and detestable Table the Cuppe of deuills 2. Proposition The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death and to them which receiue 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 newe Testament which is shedde for many for the remission of sinnes this is my body which is giuen for you c. This cuppe is the newe Testament in my blood which is shedde for you saith our Sauiour And to such as receiue the same worthily and by Faith it is the partaking of the Body and Blood of Christ This is a truth openly both maintained testified by the neighbour Churches Errors Adversaries to this truth Diuersly hath this proposition bin oppugned For Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say how It is to be receiued onely for obedience sake to the princes commandement but is of none effect to the perfect ones An opinion of the Families It doth neither good nor hurt to the receiuers The Messalians error It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists It is no signe assuring vs that all our sinnes through Christ are pardoned For onlie veniall and mortall sinnes are thereby remitted and we must alwaies doubt of the forgiuenesse of our sinnes say the same Papistes Others doe teach that It can profit such as haue no faith as Babes and Infants in which error be the Russians yea the dead bodies of men It can benefit such as receiue it not at all if on there behalfe it be administred as persons absent vpon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papistes defend 3. Proposition The bread and VVine in the Lords Supper be not changed into another substance The proofe of Gods word Transsubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord we do vtterly deny and the reasons moouing vs thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drinke hencefoorth of this fruite of the Vine saith our Sauiour Christ Which fruite had it really bin either the Blood or by way of concomitance the very Body and blood of Iesus Christ then our Lord had eaten himselfe which is not only blasphemous to be spoken but also impossible to be done and directly against the word of God where commandement is often giuen that the blood with flesh not of Beast much lesse of man must not be eaten The heauen must containe Iesus Christ vntill the time that all things be restored saith S. Peter If Christ therefore corporally according to his humanitie be in heauen then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cuppe not the reall Blood of Christ you shewe the Lords death till he come saith S. Paul Therfore hee is not come which hee must be being vnder the formes of Bread and Wine TransubstaÌ„tiatioÌ„ besides ouerthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods word comming vnto the element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatrie For from hence proceeded the Reseruation of the Transubstantiated bread for sundrie superstitious purposes hence the adoration of the Bread euen as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus Christi-day The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons and wrightings The adversaries vnto this truth Abhominable therefore be the Popish errors viz. that In the Eucharist there is nâ—t the substance of Bread and wine but onely the meere accidents and qualities Substantially and really the Body and Blood together with the soule and diuinitie of our Lord Iesus Christ and therefore Christ is contained in the Sacrament Eucharisticall Vnder each kind and vnder euery part of each kinde seuerally whole Christ is comprised After the consecration in the wonderfull Sacrament of the Eucharist the Body and blood of our Lord Iesus Christ is and that not onely in the vse while it is taken but afore also and after in the Hosts or consecrated peices reserued or remaining after the Communion In the holy Sacrament Christ the onely begotten Sonne of God is to be adored with the very worship of Latria Marcus also that detestable heretike held that the wine of the Lords Supper was conuerted into blood 4. Proposition The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort The proofe from Gods word The regenerate haue in them a double life one carnall the other spirituall The life carnall and temporarie they brought with them into this
drunken of All Heereunto subscribe the Churches The adversaries vnto this truth Though it be a mans couenant yet when it is confirmed no man doth abrogate or addeth any thing thereunto What impudencie then yea what impietie doe they showe which alter this ordinance of God Some by adding thereto So added was vnto the Bread Cheese by the Autotarits Blood by the Cataphrygians the Seed of man by the Manichies vnto the Wine warme Water by the Moscouits Some by taking there from so the Eutratits the Tatians the Seuerians vse no wine at all the Manichies doe minister only the Bread the Papistes though they vse both kinds yet they alwaies denie the Cup vnto the people and vnto Priests also when they say not Masse affirming that The people participating of the Cup thereby perceaue no fruite of spirituall comfort but receaue to themselues damnation It is not by Gods but Mans lawe that Lay persons communicate either in both kinds or in one Notwithstanding that Christ instituted the Sacrament to be receaued vnder both kinds and the primitiue Church accordingly did so administer the same Hoc tamen non obstante yet this notwithstanding it is to be taken of the Laitie but vnder one kind Some by confounding the elements So the Moscouites doe mingle Bread and Wine together and the Papistes make a mixture of Wine and Water maintaining that Water must be mixt with Wine at the consecration of the blood and that the mixture of Water with Wine without sin cannot be omitted Some by changing the Elements So the Aquarians and the Hydroparastites for Wine administred and gaue Water vnto the people 31. Article Of the one Oblation of Christ finished vpon the Crosse. The offering of Christ once made 1 is that perfect redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall and there is none other satisfaction for sinne but that alone VVherefore 2 the sacrifice of masses in the which it was commonly said that the Preists did offer Christ for the quicke the dead to haue remission of paine and guilt were blasphemous fables and dangerous deceipts The Propositions 1. The blood of Iesus Christ once shed for mankind vpon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world 2. Sacrifices of the Masse are most blasphemous Fables dangerous deceipts 1. Proposition The Blood of Iesus Christ once shed for mankind vpon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world The proofe from Gods word OF the benefits redounding vnto mankind by Christ his offering vp of himselfe vpon the Crosse we haue in sundrie places afore spoken and by the word of God prooued him to be the perfect Redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall Heereunto the Churches of God beare witnesse The Errors and adversaries vnto this truth Hereby it is euident to the eies of all godly persons that most accursed be the errors of them which doe affirme that From the beginning of the world vntill the 15. yeare of the Emperour Tiberius none at al were â—aued The error of Manes the heretike Mans body is not capable of happines but the soule onely and yet no soules shall be saued but there owne said the Marcionites All men and women that sinne after Baptisme are vndoubtedly damned In this error were the Montanists and the Nouatians Our saluation is of our selues so said Melchior Hoffeman an arch Heretike Man is restored to grace of Gods meere mercie without the meanes of Christs blood death and passion One of Mathew Hamants blaspemous assertions The Sauiour of Men is Iesus Christ a man and no woman who came into the world to saue no women but men say some Papists and redeemed the superior world onely which is man said Postellus the Iesuit and yet not all men neither for S. Francis hath redeemed so many as are saued since his daies say the Franciscan Friers The Sauiour of women from her time till the end of the world is S. Clare affirm some other papists as Postellus saith it it one mother Iane The Sauiour of men and women is S. Mary through her virginitie say some is S. Christina by her passion say other Papists There is no sufficient sacrifice yet offered for the sinnes of the world One of F. Kets errors Christ hath satisfied and was offered onely for originall sin an error of Thomas Aquinas Sinnes actuall and veniall are taken away by sacred Ceremonies by a Bishops blessing by a preists absolution Sinnes actuall and Mortall be remised by a Pardon from some Bishop or from the Pope of Rome 2. Proposition The sacrifices of the Masse are most blasphemous Fables and dangerous deceipts The papists deliuer how the the Masse is a sacrifice a sacrifice propitiatorie a sacrifice propitiatorie for the quick the dead the same propitiatorie sacrifice that was offered by Christ himselfe vpon the Crosse A sacrifice in which by virtue of a fewe euen fiue words mumbled by a Preist Christ euen that Christ which hung vpon the Crosse is contained A sacrifice seruing for all persons quick and dead to purge them from their sinnes to ease them of their paines to satisfie for their punishment and for all necessities corporall and spirituall A sacrifice propitiatorie of Iesus Christ really offered to God the Father and that often in the honour of dead Saints A sacrifice wherein Christ is so gloriously as it is to be adored euen with diuine worship both of Priest and people A sacrifice meritorious to all them for whom it is offered although they be not liuing but dead not present but absent not endued either with zeale or knowledge but quite destitute of faith and that ex opere operato Hereby are wee to note first blasphemous Fables For It is a fable that the Masse is a sacrifice and that propitiatorie a fable that a fewe words of a Priest can change Bread into a liuing Body yea many Bodies with their soules and that of Iesus Christ God and man a fable that one and the same sacrifice is offered in the Masse which was offered on the Crosse a fable that the said Masse is any whit profitable for the quick much lesse for the dead Next dangerous deceipts For hereby men are to beleeue that Creatures may be adored contrary to Gods word Christ is often offered contrary to the Scripture The Preist offereth vp Christ contrarie to the Scripture Sinnes be forgiuen without blood contrary to the Scripture Christ died not once but dieth daily contrarie to the Scripture Faith is not
necessarie in communicants contrary to the Scripture Wee are to adore Christ as alwaies present contrary to the Scripture where we are taught to remember him absent The fauour of God by mony may be purchased from a priest contrary to the Scripture All which their fables and deceipts doe tend to the utter abolishing of true relion Therefore iustly haue wee and our godly brethren abandoned the masse Accursed then stand those Papists before God which take the Masse to be the Sacrifice of Christ his body and Blood and the onely soueraigne worship due to God in his Church 32. Article Of the Marriage of Preists Bishops priests and Deacons 1 are not commanded by Gods law either to vowe the estate of single life or to abstaine from marriage Therefore it is lawfull also for them 2 as for all other Christian men to marry at their owne discretion as they shall iudge the same to serue better to godlinesse The Propositions 1. By the word of God it is lawfull for Bishops and all other ecclesiasticall Ministers to marrie at their owne discretion 2. It is lawfull by the word of God for all Christian men and women to marrie at their owne discretion in the feare of God 1. Proposition By the word of God it is lawfull for Bishops and all other ecclesiasticall ministers to marrie at their owne discretion The proofe from Gods word NEither the single nor the wedded life is enioined any man much lesse any calling of men by the word of God And that ecclesiasticall ministers in particular may marry it is euident both from the old and the newe Testament From the old Testament both by the Commandements giuen vnto the Priests for the choise of their wiues and by the examples also of the religious Priests as Aaron Eli Zacharias c. Prophets which were all married as it is thought except Ieremie From the newe Testament by the words of S. Paul who saith A Bishop must be the husband of one wife one that hath childreÌ„ vnder obedieÌ„ce An Elder must be vnreproueable the husband of one wife hauing faithfull children Deacons must be the husbands of one wife and haue wiues that be honest not euill speakers c. and by the example of Peter Paul yea of the Apostles who were all married men Iohn the Euangelist onely except as some thinke All sincere Churches and professors subscribe hereunto Adversaries vnto this truth And none of Gods churches or people be of the mind Either of the vigilantians that all and euerie one of the Clerge is necessarily to marrie or not to be admitted for a Minister Or of the Iouinians whose Elect or Preists might not marrie Or of the Papists who teach that From the Apostles time it was neuer lawfull for Priests to marrie The three orders of Deacons Subdeacons and Preists are bound not to marrie After Orders to marrie it is not lawfull it is to turne back vnto Satan and Apostacie None may be a priest though hee will vowe a single life if he haue bin a married man For a priest to play the whore-maister it is lesse offence then to take a wife This was the speech of Cardinall Campeius And most infamous is the Romish Clergie for their vnclean and vncontinent Hence written is it Of Pope Paul the 2. Anxia testiculos Pauli ne Roma requiras Filia huic nata est haec docet esse mâ—rem Of Pope Innocent the 8 Bis quattuor Nocens genuit puellulos Totidem sed et Nocens genuit puellulas O' Roma possis hunc meritó dicere Patrem Of Pope Alex. the 6 Non spado Alexander fuerat Lucretia nempe Illius coniux nata nurusque fuit Of the Priests Multi vos sanctos multi vos dicere Patres Gaudent et vobis nomina tanta placent Ast ego vos sanctos non possum dicere Patres Possum cùm natos vos genuisse sciam Of the Iesuites With women yee lie not but with Males rather Speake Iesuit how canst thou be a Father c. 2. Proposition It is lawfull by the word of God for all Christian men and women to marrie at their owne discretion in the feare of God The proofe from Gods word The Spirite of God saith vnto men and women in all ages Bring foorth fruite and multiplie and fill the earth Marriage is honorable among all men and the bed vndefiled To auoide fornication let euery man haue his wife and euery woman haue her husband If they cannot abstaine let them marrie Notwithstanding in saying that Christians may marrie at their discretion the meaning is not that any may marry if they thinke good either within the degrees of kinred and affinitie prohibited by wholesome lawes or without the consent of parents or of others in the roome of parents if they be vnder tuition or to other ends then God hath praefixed So testifie with vs the reformed Churches Errors Adversaries to this truth Greatly hath this truth bin crossed and contradicted For Some leaue it not to men and womens discretions but compell them whether they will or no to marrie so did the Ossenes Some vtterly doe condemne marriage as did the Gnostikes the Hieracites the Priscillianistes the Montanistes the Saturnians the Aerians the Apostolikes Some allowe of the wedded life yet not in all sorts of persons For The Papistes forbid all Clergie men to marrie as also all Godfathers Godmothers and whosoeuer be of spirituall kinred Some will haue none to marrie but Virgins and single persons as the Henricians Some condemne all alteration of marriage or twice marrying the husband or wife being dead such haeretickes were the Catharans c. Some would haue women though married to be all common as the Nicolaitans and Daui-georgians Some will nor marrie according to Gods ordinance but thinke that one man at one and the same time may haue manie wiues In which were the Hermogenians and are the Ohinites 33. Article Of excommunicate persons howe they are to be auoyded That person 1 which by open denunciation of the Church is rightly cut off from the vnitie of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an Heathen and Publican 2 vntill he bee openly reconciled by penance and receiued 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 trulie repenting is to be receaued 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 seuere and vttermost punishment that the
visible Church can inflict vpon the wicked and vngodly of this world is Excommunication which is a part of discipline to be exercised and that vpon vrgent occasions and it is commended vnto the Church euen by God himselfe who in his word hath prescribed 1. Who are to excommunicate namely such as haue authoritie in the Church 2. Who are to be excommunicate euen two sorts of men whereof the one peruert the sound doctrine of the truth as did Hymeneus and Alexander the other be defiled with notorious wickednes as that incesâ—uous person as Corinth was 3. The manner of proceeding in Excommunication namely first by gentle admonition and that once or twice giuen with the spirit of meekenesse euen as to a brother if the fault be not notoriously knowne and next by open reprehension afterward by the publique sentence of the Church to put him from the companie of the faithfull to deliuer him vnto Sathan and to denounce him an Heathen and a Publican if none admonitions will serue and the crime and person be very offensiue A man so cut off from the Congregation and Excommunicated is of euery godly professor to be auoyded and not to be eaten with all not to be companied with all nor to be receaued into house This censure is had in great reuerence estimation among the faithfull seruants of God Errors adversaries vnto this truth 1. Aduersaries vnto this doctrine be they Who vtterly condemne all censures ecclesiasticall and so Excommunication saying how the wicked are not excommunicable so did the Paulicians Haeretickes holding other points of religion soundly for their priuate and singular opinions are not to be excommunicate so the Pelagians Christians cleauing vnto the foundation which is Christ are not by excommunication to bee thrust out of the Church for any other errors or misdemeanors whatsoeuer Of which opinion be sundrie Diuines of good regard 2. Which allowe the censure of Excommunication so it be done Not as with vs it is by Commissaries Chancelars or Bishopes but in euerie Parrish and that either By the whole Congregation or by the Eldership and the whole Church or by euerie Minister yea euery member of the Church or finally if not by yet not without the consent of his Pastor who is to be excommunicate 3. Which rightly vse not but abuse the censure of Excommunication drawing the same foorth Against what they list euen against dead bodies dumbe Fishes Flies and Vermie when they haue auoyded them For this the Papistes are famous or infamous rather The dead bodies of Wicliefe Bucer P. Fagius were excomunicated after they were dead and buried The Bishop of Canâ—â—â—â—on anno D. 1593. verie Catholickely accursed the mute Fishes S. Bernard denounced the sentence of Excommunication against Flies And against whom they please so the Apostolikes excommunicated all that were married only for that they were married Diotrephes thrust the Brethren out of the Church The Brownists excoÌ„municate whol citties churches the Papists excoÌ„municate eueÌ„ Kings Emperors Queene Elizabeth of blessed memorie was excommunicate by three Popes Pius quintus Gregorie the 13 and sixtus quintus The Puritanes mislike and find great fault that excommunication is not exercised against Kings and Princes Barrowe saith that a Prince contemning the censures of the Church is to be disfranchised out of the Church and deliuered ouer vnto Satan Also for what thinges they list euen for May-games and Robbin-hoode matters as sometime it was denounced in Scotland by the newe Presbyterie and for all crimes which by Gods lawe deserue death and for all things that to Gods people be scandalous yea not only for all matters criminall but also for the very suspition of auarice Pride c. 4. Lastly which fauour the right and true excommunication but exercise it not being bound thereunto 2. Proposition An excommunicate person truly repenting is to be receaued into the Church againe The proofe from Gods word Sundrie be the reasons and ends why Excommunication is vsed as That a wicked liuer to the reproach of the Gospell be not suffered among the godly and Christian professors of true religion That manie good men bee not euill spoken of for a fewe bad That good and virtuous persons may not bee infected through the continuall or much familiaritie of the wicked For as S. Paule saith a little leauen leaueneth the whole lumpe And that he which hath fallen through shame of the world may at the length Learne to blaspheme no more through repentance be saued Among all other causes therefore of Excommunication one is and not the least that the person Excommunicate may not be condemned vtterly but returne vnto the Lord by repentance and so be receaued againe into the visible Church as S. Paule willed the Incestuous man should be The Adversaries vnto this truth Contrariwise the Montanistes and the Nouatians are of opinion that so many as after Baptisme doe fall into sinne bee vtterly damned of God and therefore bee not to find fauour at the Churches hands 34. Article Of the traditions of the Church 1 It is not necessary that traditions and ceremonies be in all places one or vtterly like for at all times they haue bin diuers and changed according to the diuersitie of countries times and mens manners so that nothing be ordained against Gods word 2 whosoeuer through his priuate iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church 3 which be not repugnant to the word of God and be ordained and approoued by common authoritie ought to be rebuked openly that other may feare to doe the like as he that offendeth against the common order of the Church and woundeth the consciences of the weake brethren 4 Euery particular or nationall Church hath authoritie to ordaine change and abolish ceremonies or rites of the church ordained onely by mans authoritie so that all things be done to edifying The Propositions 1. Traditions or ceremonies are not necessarie to be like and the same in all places 2. No priuate man of a selfe will and purposely may in publike violate the traditions and ceremonies of the Church which by common authoritie be allowed and are not repugnant to the word of God 3. Ceremonies and traditions ordained by authoritie of man if they be repugnant to Gods word are not to be kept obserued of any man 4. Euery particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authoritie so that all things be done to edifying 1. Proposition Tradâ—tions or ceremonies are not necessarily to be like or the same in all places The proofe from Gods word IF a necessitie were laid vpon the Church of God to obserue the same traditions and ceremonies at all times and in all
places assuredly neither had the ceremonies of the old lawe bin as they are now abolished neither would the apostles euer haue giuen such presidents of altering them vpon speciall reasons as they haue done For the said Apostles changed the times and places of their assembling together the people of God meeting and the Apostles preaching sometimes on the weeke sometime on the Sabboth daies sometimes publikely in the Temple in the synagogues and in the Schooles sometimes priuately in house after house and in chambers sometimes in the day time sometimes in the night Neither kept they the same course in the ministration of the Sacraments For as occasion was offered they both baptized in publike assemblies and in priuate houses before many and when none of the faithfull but the minister onely and the party to be baptized were present and ministred likewise the Supper of the Lord in the day time and at midnight in the open Churches and in priuate houses So nothing therefore be done against the word of God traditions and ceremonies according to the diuersitie of countries and mens manners may be changed and diuers Of this iudgement with vs be all reformed Churches The Errors and adversaries vnto this truth They are greatly deceiued therefore which thinke that The Iewish ceremonies prescribed by God himselfe for a time vnto the Iewes are to be obserued of vs Christians Such were the old Heretikes the false Apostles the Cerdonites the Cerinthians and the Nazarites and are the Familists The traditions and namely the tradition and ceremonie of the seuenth day for the Sabboth the manner of sanctifying thereof must necessarily be one and the same alwaies and in al places Hence the demi-Iewes our English Sabbatarians affirme first touching the sanctification of the seuenth day howe It is not lawfull for vs to vse the seuenth day to any other end but to the holy and sanctified end for which God in the beginning created it So soone as the 7. day was so soone was it sanctified that wee might know that as it came in with the first man so must it not goe out but with the last The Sabboth or seuenth day of Rest which hath that cōmendation of antiquitie ought to stand still in force All the Iudaicall daies and Feasts being taken away onely the Sabboth remaineth And next concerning the forme and manner of keeping the day they deliuer that Wee are bound vnto the same Rest with the Iewes on the Sabboth day As the first seuenth day was sanctified so must the last be Wee be restrained vpon the Sabboth from work both hand and foote as the Iewes were Euery ecclesiasticall minister in his charge necessarily must preach and make a sermon euery Sabboth day euery man or woman vnder paine of vtter condemnation must heere a Sermon every Sabboth day Euery pastor in his charge must execute the discipline and Presbyteriall gouernment in his parish euery Sabboth day Last of all deceiued by be the Romane Catholikes which are of opinion how the ceremonies of their Church are vniuersally and vnder the paine of the great curse necessarily to be vsed in all places and countries 2. Proposition No priuate man of a selfe will and purposely may in publike violate the traditions and ceremonies of the Church which by common authoritie be allowed and are not repugnant to the word of God The proofe from Gods word Great is the priuiledge great also the libertie and freedome of Gods Church and people For they are deliuered From the curse of the Lawe From the Law of sinne and of death From all Iewish rites and ceremonies And from all humane ordinances and traditions whatsoeuer when they are imposed vpon the consciēces of men to be obserued vnder paine of eternall condemnation Notwithstanding the Church and euery member thereof in his place is bound to the obseruation of al Traditions and Ceremonies which are allowed by lawfull authoritie and are not repugnant to the word of God For hee that violateth them contemneth not man but God who hath giuen power to his Church to establish whatsoeuer things shall make vnto comenesse Order and Edification This of our godly brethren in their published writings is approoued The adversaries vnto this truth Notwithstanding say the Anabaptistes The people of God are free from all lawes and owe obedience to no man are not to be bound with the bands of any iurisdiction of this world say the Brownistes are freed frō the obseruation of all rights and eccles ceremonies say certaine ministers of the praecise faction both in Scotland and England Againe there be of the Clergie who rather then they will vse or obserue any rights ceremonies or orders though lawfully ratified which please them not will disquiet the whole Church forsake their charges leaue their vocations raise stirs and cause diuisions in the Church as did many when it was in Germanie about the Rheme Frankeland and Sneauland whereby most lamentable effects did ensue and doe the refractorie ministers in the Church of England at this day the more is the pittie The principall author of all these tragicall suries about ceremonial matters was Flacius Illyricus whose preachings were that rather thē ministers should yeeld vnto the seruitude of ceremonies they should abādō their calling giue ouer the ministery to the end that Princes magistrates euē for fear of vprores and popular tumults might bee forced at the length to set their ministers free from the obseruation of all ceremonies more then they were willing to vse themselues 3. Proposition Ceremonies and traditions ordained by the authoritie of man if they be repugnant to Gods word are not to be kept and obserued of any man The proofe from Gods word Of ceremonies and traditions repugnant to the worde of God there bee two sorts whereof some are of things meerly impious wicked such was the Israelites calfe and Nebuchadnezars idoll and bee the Papisticall Images Reliques Agnus-deis and Crosses to which they doe giue diuine adoration These and such like be all flatly forbidden Others are of things by God in his word neither commaunded nor forbidden as of eating or not eating Flesh of wearing or not wearing some Apparrell of keeping or not keeping some daies holy by abstinence from bodily labour c the which are not to be obserued of any Christian when for sound Doctrine it is deliuered that such workes either doe merit remission of sinnes or bee the acceptable seruice of God or doe more please then the obseruation of the lawes praescribed by God himselfe or be necessarilie to be done insomuch as they are damned who doe them not We must therfore haue alwaies in minde that we are bought with a price and therefore may
not be the seruants of men and that none humane constitution in the Church doth binde any man to breake the least commaundement of God The consideration heereof hath caused other Churches also with a sweete consent to condemne such wicked ceremonies and traditions of men Errors Adversaries to this truth Such vngodly traditions ceremonies are all the ceremonies and traditions in a manner of the Antichristian synagogue of Rome Such also be the Sabbatarian traditions and ceremonies lately broached because they be imposed vpon the Church Necessarilie and perpetually to be obserued of all and euerie Christian vnder paine of damnation both of soule and body For say they speaking yet of their priuate and Classicall Iniunction about the Sabboth day The Lord hath commaunded so praecise a Rest vnto all sorts of men that it may not by any fraude deceipt or circumvention whatsoeuer be broken but that he will most seuerely require it at our hands vnder the paine of his euerlasting displeasure This viz. the manner of keeping the Sabboth praescribed by themselues the Lord requireth of all and euery one continually from the beginning to the end of our liues without any interruption Vnder the paine of euerlasting condemnation Another sort of people there is among vs which will obserue and vse all Ceremonies whatsoeuer as the temporizing Familistes who at Rome and such like places of Superstition will goe vnto idolatrous seruices and doe adoration vnto Idols and no where will they striue or varie with any one about Religion but keepe all externall orders albeit in their hearts they scorne all professions and Seruices but their owne tearming all Temples and Churches in derision Common houses and all Gods seruices or religions besids their owne Foolishnes To the Christian Reader Christian and beloued Reader let me request thee to obserue well the first section of the proofe of this present proposition and therein howe I speake of ceremonies and traditions apparently impious among which I doe reckon papisticall Crosses whereunto the Romanistes doe attribute diuine adoration as elsewhere in this booke and subscription of mine I haue declared and could more copiouslie but the reliques of a Libell of theirs left in the parrish church of Euborne in Barkshire an 1604 sufficiently shal expresse the thoughts of Papists touching their Crosse and Crossing whose words be these Nowe Ma. Parson for your welcome home Read these fewe lines you knowe not from whom You hold Crosse for an outward token and signe And remembrance only in religion thine And of the profession the people doe make For more then this comes to thou dost is not take Yet holy Church tells vs of holy Crosse much more Of power and virtue to heale sicke and sore Of holinesse to blesse vs and keepe vs from euill From fowle feend to fend vs and saue vs from Deuill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth it giue And surely so will we so long as we liue Though thou saist Idolatrie and vilde superstition Yet we knowe it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For vp shall the Crosse goe and you shall goe downe Of this Crosse I spake and meanâ— and of none other when I number it among things meerely impious and vnlawfull And therefore haue I not a little woundred at those my Brethren which drawe these words of mine in this section vnto the Crosse vsed in our church at Baptisme which I neuer thought nor take to be either papisticall or impious because none adoration not so much as ciuill much lesse diuine is giuen thereunto either by our church in generall or of any minister or member thereof in particular If they haue no other Patrons for their not vsing or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my iudgement and practise I doe allowe thereof This their peruerting of my words contrarie to their sence and my meaning telleth mee that other mens wordes and names are but too much abused by them in that booke to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Euery particular or nationall Church may ordaine change abolish ceremonies or rites ordained onely by mans authoritie so that all things be done to edifying It hath pleased our most mercifull Lord and Sauiour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be vsed whereof Some God his most excellent maiestie hath himselfe ordained as the ceremonie of Baptisme and the Lords Supper which are till the end of the world without all addition diminution and alteration with all zeale and religion to be obserued Others be ordained by the authoritie of each prouintiall or nationall Church that partely for comelinesse that is to say that by those helpes the people of God the better may be inflamed with a godly zeale and that sobernes and grauitie may appeare in the handling of ecclesiastical matters and partly for order sake euen that gouernors may haue rules and directions how to gouerne by Auditors and inferiors may know how to prepare and behaue themselues in sacred assemblies and a ioyfull peace may be continued by the well ordering of Church affaires We haue already prooued that these latter sort of ceremonies may be made and changed augmented or diminished as fit opportunitie and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours Adversaries vnto this truth This manifesteth to the world the intolerable both arrogancie of the Romish church which dare take vpon her to alter and applie to wrong vses the very Sacraments instituted euen by Christ himselfe and to prescribe ceremonies and rites not to some particular but to all Churches in al times and places It sheweth also the boldnesse of our home-adversaries the Puritane dominicanes which say that the Church nor no man can take away the libertie of working sixe daies in the weeke from men and driue them to a necessarie rest of the body vpon any day sauing the seuenth Againe say these men the Church hath none authoritie ordinarily and perpetually to sanctifie any day but the seuenth day which the Lord hath sanctified nor to set vp any day like to the Sabboth day The latter sort what in them is quench the peoples deuotion and hinder them from frequenting of Churches vpon all holydaies falling on the weeke daies and ordained by the lawfull authoritie of the Church 35. Article Of Homilies The second booke of Homilies the seuerall titles wherof we haue ioyned vnder this Article doth containe a godly and wholesome doctrine and necessarie for these times as doth the former booke of Homilies which were set foorth in the
time of Edward the sixt and therefore wee iudge them to be read in Churches by the ministers diligently and distinctly that they may bee vnderstood of the people Of the names of the Homilies 1. Of the right vse of the Church 2. against perill of Idolatrie 3. Of the repairing and keeping cleane of Churches 4. Of good workes first of Fasting 5. Against Gluttonie and drunkenes 6. Against excesse of apparell 7. Of prayer 8. Of the place and time of prayer 9. That common prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reuerend estimation of Gods word 11. Of Almes doing 12. Of the Natiuitie of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiuing of the Sacrament of the Bodie and Blood of Christ. 16. Of the gifts of the holy Ghost 17. For the Rogation daies 18. Of the state of Matrimonie 19. Of Repentance 20. Against Idlenesse 21. Against Rebellion Touching this Article the greatest matter is not whether these Homilies meant and mentioned doe containe doctrine both godly wholesome and necessarie but whether Homilies or any Apocrypha wrightings at all may be read in the open Church and before the congregation which I thinke they may and prooue thus Great is the excellencie great also the vtility of Gods word preached Therefore saith S. Paul None can beleeue without a preacher and Woe is mee if I preach not the Gospell Howbeit the manner of preaching is not alwaies one the same For the Apostles were to teach as well by the penne as by the liuely voice Paul did preach the Gospell by writing wee owe in a manner more to the bonds of Paul for his bookes than to his libertie for preaching Calvins writings will edifie all men continually in the time to come Protestants bookes are witnesses of sound doctrine and sincere Christianitie For my part I cannot but magnifie the goodnes of God for all good meanes to bring vs vnto Faith and so vnto saluation but especially for the written labours of holy and learned men whose doings in all ages not onely haue bin approoued but also vsed and read many of them in the most sacred assemblies So In the primitiue church was publikely read the Epistle of the Laodicians in the Church of the Colossians the Epistle of Clemens vnto the Corinthians Hermes his pastor and the Homilies of the Fathers In the reformed Churches in Flanders and France read are M. Calvins sermons vpon Iob and in the Italian French Dutch and Scottish churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation The Errors and adversaries vnto this truth Deceiued then and out of the way of truth are they which of Preaching by the mouth conceiue either too basely or too highly too basely as doe the anabaptists and Familie of Loue they affirming there ought to be no preaching at all and that Preachers are not sent of God neither doe preach Gods word but the dead letter of the Scripture these with the said Anabaptists tearming them letter Doctors preaching the letter and imagination of their owne knowledge but not the word of the liuing God Too highly as doe the Puritanes of all sorts For say they Except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing vpon a stage and worse too Without Preaching of the word viz. by the liuely voice of a minister and without the booke the Sabboth cannot be hallowed either of a minister or people in the least measure which the Lord requireth of vs Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire Of the latter be the Brownists Disciplinatians and Sabbatarians The Brownists doe say that No Apocrypha must be brought into the Christian assemblies so the disciplinarians Ministers ought not to read openly in the congregation any writings but onely the Canonicall scriptures they complaine that humane writings are brought into the church they crie out Remooue Homilies and they supplicate vnto K. Iames that the Canonicall scriptures onely may be read in the Church And so but much more bitterly and erroneously the Sabbatarians we damne our selues say they if wee goe not from those ministers and Churches where the Scriptures and Homilies onely be read and seeke not vnto the prophets when and so often as wee haue them not at home 36. Article Of consecration of Bishops and ministers The booke of Consecration 1 of Archbishops and Bishops and ordering of priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authoritie of Parliament doth containe all thâ—ngs necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or vngodly And therefore 2 whosoeuer are consecrated or ordered according to the rites of that booke since the second yeare of the aforesaid K. Edward vnto this time or hereafter shall be consecrated or ordered according to the same rites we decree all such to be rightly and orderly and lawfully consecrated ordered The Propositions 1. It is agreeable to the word of God and practise of the primitiue church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers 2. Whosoeuer be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreable to the word of God and practise of the 〈◊〉 church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers The proofe from Gods word ALbeit the tearmes and titles of Archbishops wee finde not yet the superioritie which they enioy and authoritie which Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall ministers is grounded vpon the word of God For we finde that In the Apostles daies howe themselues both were in dignitie aboue the euangelists and the 70. disciples and for authoritie both in and ouer the Church as twelue Patriarches saith Beza and also established an ecclesiasticall Hierarchie Hence came it that Bishop was of Ierusalem Iames
slanderous folkes to be offended 3 we giue not to our Prince the ministring either of Gods word or of the Sacraments the which thing the Iniunctions also sometime set forth by Elizabeth our late queene doe most plainely testifie but that onely prerogatiue which wee see to haue bin giuen alwaies 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 ciuill sword the stubburne and euill doers 5 The Bishop of Rome hath no iurisdictioÌ„ in this realme of England 6 The lawes of the realme may punish Christian men with death for heinous and grieuous offenses 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in the warres The Propositions 1. The kings maiestie hath the cheife power in this realme of England and other his dominions 2. The kings maiestie hath the chiefe gouernement of all estates ecclesiasticall and ciuill 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 vnto all estates both ecclesiasticall and Temporall 4. The King by his authoritie is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no iurisdiction in this realme of England nor other of this kings dominions 6. By the lawes of this realme Christian men for hainous and greiuous offenses may be put to death 7. It is lawfull for Christian men at the commandement of the magistrate to weare weapons and serue in warres 2. Proposition The Kings maiestie hath the cheife power in this realme of England and other his dominions The proofe from Gods word Diuers and sundrie be the formes of Common-weales and magistracie For some where many and they of the inferior people beare the sway as in a democratie some where a fewe and that of choise and the best men doe gouerne as in an Aristocratie and some where one man or woman hath the preheminence as in a Monarchie such is the gouernement of this Kingdome Notwithstanding whatsoeuer the gouernement is either democraticall Aristocraticall or Monarchicall Gods word doth teach vs that There is no power but of God the powers that be are ordained of God and that whosoeuer resisteth the power resisteth the ordinance of God We must be subiect to the principalities and powers and obedient and readie to euerie good worke We must submit our selues vnto all manner of ordinance of man for the Lords sake We must pray for Kinges and for all that bee in authoritie Finally we must giue to all men their dutie tribute to whom tribute custome to whom custome feare to whom feare honor to whom honor is due But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall bee thy nources saith Esay The Apostle Peter calleth the King the superior or him that hath the chiefe power as our King Iames hath in his dominions All Churches Protestant and reformed subscribe vnto this doctrine as both Apostolicall and orthodoxall The errors and adversaries vnto this truth These Churches with vs and wee with them vtterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despice gouernement and speake euill of them which are in authoritie Of the Manichies Fratricellians Flagelliferies Anabaptists and Familie of Loue all which raile vpon condemne magistracie Of them who allowe not of the gouernement by women but vtterly detest the same such were they in Italie which said Inâ—â—ritus mundi est á muliere regi againe speaking vnto women AbuÌ„de magna ciuitas vobis sit domus publicum neque noscatis neque vos noscat such in France who thinke how the lawe of God and nature is violated where a woman is suffered to reigne and gouerne such in Scotland or Scottish men rather from Geneua which wrote that A womans gouernment is a monstriferous Empire most detestable and damnable Againe I am assured that God hath reuealed to some in this age that it is more then a monster in nature that a woman shall reigne and haue Empire aboue man c And litle differing from these men are they in England which tearmed the harborough for faithfull subiects a carnall and vnlearned booke smelling altogether of earth without rime and without reason for defending the regiment of women ouer men when it falleth vnto them by inhaeritance to gouerne to be lawfull and good Hee which so censureth the said Harborough was the Marprelate and this his Censure declareth that hee was the Mar-prince aswell as the Marprelate 2. Proposition The Kinges maiestie hath the chiefe gouernment of all estates ecclesiasticall and ciuill in all causes within his dominions The proofe from Gods word Wee ascribe that vnto our King by this assertion which is giuen to euerie King or Queene in their owne dominions by the word of God For They are for titles gratious Lords Princes the ministers of God the Nourses of the Church Gods For authoritie the chiefe Which mooueth S. Paule to exhort that supplications be made for all men but first for Kinges as the chiefe Againe euerie soule is commaunded to bee subiect to the higher power c Finally the examples are manifold and pregnant shewing the principallity of kings ouer all persons and causes For Aaron the high preist called Moses the chiefe Prince his Lord so did Abimelech tearme Saul his Lord K. Iehosaphat as cheife in Iudah appointed Iudges Leuites and priests K. Ezekias there also as chiefe sent vnto all Israell and Iudah that they should come to the house of the Lord at Ierusalem to keepe the Passeouer also he appointed the course of Priests and Levites by their turnes and commanded all the priests to offer sacrifice c. and they obeied him and enioyned all the congregation to bring offerings and they brought them Which wee doe vnto ours the very same doe the churches of God ascribe vnto Christian magistrates in their principalities Errors Adversaries to this truth Which being true then false is it which the Papists deliuer viz that The kings excellencie of power is in respect of the Nobilitie and Lay-magistrates vnder him and not of Popes Bishops or Priests as they haue cure of soules kings and Princes be they neuer so great must be subiect vnto some Bishop Priest or Prelate The whole Clergie ought to be free from paying Tribute Sacerdotes etiam Principibus iure diuino subditi deleatur say the expurgators Priests are not by Gods lawe subiect vnto Princes No man is to be subiect vnto his temporall
prince and superior in matters of religion or regiment of his soule but in such things onely as concerne the publike peace and policie False also is it which the Puritanes doe hold namely that Princes must be seruants vnto the Church be subiect vnto the Church submit thier scepters vnto the Curch and throw downe their Crownes before the Church Magistrates aswel as other men must submit themselues and be obedient to the iust and lawfull authorite of the church that is of the Presbyterie Quis tandem reges principes who can exempt euen kings princes from this Non humana sed diuinâ Dominatione Not humane but diuine Domination meaning of the Presbytery saith Beza which Presbyterie they would haue to be in euery parish Quotquot ecclesiae Christi as many as be members of Christ and of the Church they must subiect themselues to the consistorian discipline Non hic excipitur Episcopus aut Imperator Neither Bishop or Emperour is excepted here Nulla hic acceptio aut exceptio est personarum Here is no acception or exception of persons 3. Proposition His Highnes may not execute the ecclesiasticall duties of Preaching and ministring the Sactaments and yet is to prescribe Lawes and directions vnto all estates both ecclesiasticall and Temporall The proofe from Gods word K. Ezekiah said vnto the Priests and Leuites of his time My sonnes be not deceiued For the Lord hath chosen you to stand before him and to serue him and to be his ministers and to burne incense So doe we say the Lord hath appointed a companie and calling of men to teach the people to expound the Scriptures to celebrate the Sacraments to handle the keies of the celestial kingdome insomuch as hee whosoeuer that shall presume to doe these things not called thereunto and that lawfully though he be a King or Prince he may feare that punishment which fell vpon Vzzah Notwithstanding all Kings Queenes and Princes in their places may yea and must as occasion serueth with K. Salomon build an house for the Lord and set the courses of preists to their office with K. Ezekiah breake the Images cut down the Groaues take away the high places appoint the courses of the Preists and Leuites and enioyne all the people to minister sustenance vnto the Priests with K. Iosiah put downe and burne the horses of the Sunne breake downe the houses of the Sodomites Purge Iudah and Ierusalem from the high places Groaues carued and molten Images appoint the Priests to their charges and compell all that are found in Israell to serue the Lord their God and with the K. of Niniueh proclaime a fast and command euery man to turne from his euill way c. Of the same iudgement be other Churches The Errors and adversaries vnto this truth Much therefore out of the way are and offend greatly doe first the Papists who publish that The care of religion pertaineth not vnto kings Religionis curam semper pertinuisse ad Reges dele say the Expugators Blot it out Queenes may not haue or giue voice either deliberatiue or definitiue in Councells and publike assemblies concerning matters of religion nor make ecclesiasticall lawes concerning religion nor giue any man right to rule preach or execute any spirituall function as vnder them and by their authoritie In matters of religion and of their spirituall charge neither Heathen nor Christian kings ought to direct Clergie men but rather to take direction from them The Emperour of the whole world if he take vpon him to prescribe lawes of religion to the Bishops and preists c. hee shall be damned assuredly except he repent Next the Anabaptists who beeing priuate men and no princes will take vpon them the ordering and reformation of the Church as did Monearius and Muncer in Germanie And thirdly the disciplinarian Puritanes whose doctrine is that 1. The making of Ecclesiasticall constitutions and ceremonies belongeth vnto the ministers of the Church and ecclesiasticall gouernours vnto the Elders who are to consult admonish correct and order all things pertaining to the congregation 2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church but are to ordaine ciuill discipline onely as being no Church officers at all 3. The ecclesiasticall Officers be Doctors Pastors Elders and Deacons the onely officers instituted of God or at the most Pastors Doctors Elders Deacons and widdowes These are all no mo eno fewer and are onely sufficient and wee are to content our selues with these and rest in them saith the Preacher In which number vnlesse the King be included hee cannot possibly haue any thing to doe in Church affaires in these mens opinions 4. Without the prince the people may reforme the Church and must not tarrie for the magistrate so thought Barrow Greenewood and Wigginton Hence Hackets Coppingers and Arthingtons insurrection at London an 1591. Without the Prince also the Lords and Burgesses of the Parliament haue power of themselues to reforme the abuses and take away the corruptions of the Church Hence their manifold petitions Supplications politike Assertions exhibited vnto the Parliament from time to time In one of which their supplications saith one speaking vnto the parliament You must enioine euery one according to his place to haue a hand in this worke You must encourage and countenance the Gentlemen and people that shall be found forward c. And you of the Parliament must not suffer an vncircumcised mouth to bring a slander vpon that land c. sciz vpon their discipline This hath Penrie 4. Proposition The king by his authoritie is to restraine with the materiall sword and to punnish malefacters whosoeuer â—hey be The proofe from Gods word The office of the ciuill magistrate is to restraine and if need be to punnish according to the qualitie of their offences the disturbers of the quiet and peace of the Common-weale and that as occasion shall require sometime by force of armes if the enemies of his State bee either forraigne or domesticall and they gathered together be many and mighty To this end Kings and Princes haue both men munition Subsidies and Tributes So against the enimies of God and good men went of Israell and Iudah the valiant Iudges and the noble and puissant Princes And sometimes they execute their wholesome and penall Statuts vpon the goods cartell Lands and Bodies of their disorderly and rebellious subiects For the King is the minister of God to take vengeance on him that doth euill Therefore Princes are to be feared not of them which doe well but of such as doe wickedly And this doe the people of God acknowledge to bee true Adversaries vnto this truth Contrarilie heereunto The Cresconians were of opinion that Magistrates were to punnish no malefactors One Rabanus maintained that magistrates
were not Gods ordinance for the good but an humane institution for the hurt of men Many haue a fancie that before the generall Resurrection there shall be no magistrates at all because as they dreame all the wicked shall be rooted out Of this minde are the Anabaptists and Familie of Loue 5. Proposition The Bishop of Rome hath no iurisdiction in this realme of England nor other of the kings dominions The proofe from Gods word The Bishope of Rome did hee according to the will of God preach the Gospell labour in the Lords haruest diuide the word of God aright minister the Sacraments instituted by Christ that sincerely shew by his life conuersation the good fruites of a godly Bishop doubtlesse he were worthy of double yea of triple honor Yet will not the word of God were hee neuer so holy and religious warrant him any Iurisdiction out of his Diocesse especially not within this Reamle much lesse when he doth perform no part of a christian but euery part of an antichristian Bishop in corrupting the doctrine of the truth with errors and cursed opinions in polluting the Sacraments of Christ by superstitious ceremonies in persecuting the Church and Saints with fire and sword in making marchandise of the soules of men through couetousnes in playing the Lord ouer Gods haeritage in sitting in the Temple of God as God shewing himselfe that he is God and in exalting himselfe against all that is called God or that is worshipped In respect of which fruites of impieties the said Bishop of Rome in the holy Scripture is described to be very Antichrist that wicked man the man of sinne the sonne of perdition and the aduersarie of God He was openly proclaimed Antichrist by a Counsell in France in the raigne of Hugh He is tearmed by the truly and godly learned The Basiliske of the Church neither the Head nor the Taile of the Church His iurisdiction hath bin and is iustly renounced and bannished out of England by manie Kings and Parliaments as by K. Edward the 1.3 and 6 by K Richard the second by K. Henrie the 4.6 and 8 by Q. Elizabeth and by our most Noble K. Iames. His pride and intolerable supremacie ouer all Christian people is renounced and condemned aswell by the mouthes as wrightings of all the purer Churches and that deseruedlie The Errors and adversaries vnto this truth But with the Papists the Bishop of Rome hee is forsooth for supremacie Abell for gouering the Arke Noah for patriarchship Abraham for order Melchisedecke for dignity Aaron for authoritie Moses for iustice Samuell for zeale Helias for humilitie Dauid for power Peter for his vnction Christ the generall Pastor the common Father of all Christians the high Pastor of Gods vniuersall Church the Prince of Gods people for title God euen the Lord God the Pope for power God For By him Kings raigne hee may iudge all men but must of none be iudged hee can doe what him list aswell as God except sinne His iurisdiction is vniuersall euen ouer the whole worlde Him vppon paine of eternall damnation all Christians are to obey And by his soueraigne authoritie both all Papistes in England were discharged from their obedience and subiection vnto Q. Elizabeth and the same Queene disabled to gouerne her owne people and dominions 6. Proposition By the lawes of this Realme Christian men for hainous and greeuous offences may be put to death The proofe from Gods word As the natures of men be diuers and some sinnes in some countries more abound then in others so are the punnishments to bee imposed vppon malefactors according to the quantitie and qualitie of their offences and any countrie and Kingdome may punnish offendors euen with death if the Lawes thereof and their offence doe require it For All that take the sword shall perish with the sword Gouernors bee sent of the King for the punnishment of euill doers A wise King scattereth the wicked and causeth the wheele to turne ouer them The magistrate beareth not the sword for nought and is the minister of God to take vengeance on them that doe euill Which punishments testifie to the world that God is iust which will haue some sinnes more seuerely punnished then others and the magistrates to cut off dangerous and vngodly members God is mercifull and â—â—th care both of his seruanâ—s and of humane societie God is all wise and holy in that he will haue it knowne who are iust who wicked who holy and who prophane by cherishing and preseruing of the one and by punishing and rooting out of the other Our Godly and Christian brethren in other countries approoue this doctrine The aduersaries vnto this truth The aduersaries of this doctrine be diuers For Some are of opinion that no man for any offence should be put to death Such in old time were the Manichies and the Donatistes and such in our daies be the Anabaptistes And some doe thinke that howsoeuer for other offences against the second Table malefactors may bee put to death yet for haereticall and erroneous opinions in points of religion none are so to suffer Of this minde are the Familistes For They hold that no man should bee put to death for his opinions They blame M. Cramner and Ridley for burning Ioane of Kent for an haereticke It is not christianlike that one man should persecute another for any cause touching conscience Is not that punnishmenâ— sufficient say they which God hath ordained but that one Christian must vexe torment belie and persecute another 7. Proposition It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in warres The proofe from Gods word There is saith K. Salomon a time of warre and a time of peace and Princes are by warre and weapons to represse the power of enemies whether forraigne or intestine For they are in authoritie placed for the defence of quiet and harmlesse subiects as also to remoue the violence of oppressors and enemies whatsoeuer they bee For these causes haue they Horses prepared for the battell Tributes paide them aswell of Christians as others and Subiects to serue them in their warres of what nature soeuer Cornelius being a Christian was not forbidden to play the Centurion or bidden to forsake his profession nor the Souldiers that came vnto Iohns baptisme willed to leaue the warres but to offer no violence vnto any man This truth is graunted by the Churches The adversaries vnto this truth Many are against this assertion whereof some doubt of the truth thereof as Ludouicus Viues Others denie it altogether as vntrue So did in ancient time the Manichies whose doctrine was that no man might goe to warre Lactantius thought it altogether vnlawfull for a good man or a Christian either
to goe to warre or to bring any man to a violent death though by law he were adiudged to die In these daies the Anabaptists thinke it to be a thing most exetrable for Christians to take weapons or to goe to warre The Familio of Loue also doe so condemne all warres as the time was when they would not beare or weare a weapō they write first of themselues how all their nature is Loue and peace and that they are a people peaceable concordable amiable louing and liuing peaceably but all other men in the world besides they doe wage warre 〈◊〉 and destroy for which ends they haue diuers sorts of swords Halberds spears bowes and arrowes Gunnes pellets and Gunpowder armour Harnes and Gorgets none of which the Familists doe vse or allowe of 38. Article Of Christian mens goods which are not common The riches and goodnes of Christians 1 are not common as touching the right title and possession of the same as certaine Anabaptists doe falsely boast Notwithstanding 2 euery man ought of such things as he possesseth liberally to giue almes to the poore according to his abilitie The Propositions 1 The riches and goods of Christians as touching the right title and possession of the same are not common 2. Euery man is to giue liberall almes to the poore of that which he possesseth according to his abilitie 1. Proposition The riches and goods of Christians as touching the right title and possession of the same are not common The proofe from Gods word AGainst communitie of goods and riches be all those places which are infinite of holy Scripture that either condemne the vnlawfull getting keeping or desiring of riches which by Couetousnesse Theeuerie Extortion and the like wicked meanes many doe attaine or doe commend Liberalitie Frugalitie free and freindly Lending honest labour and lawfull vocations to liue and thriue by All which doe shewe that Christians are to haue goods of their owne and that riches ought not to be common Of this iudgement be the reformed Churches The adversaries vnto this truth Of another mind were the Esseis the Manichies the Pelagiās the Apostolikes and Fratricellians and are the Anabaptists and Familie of Loue Amōg the Famists saith H.N. none claimeth any thing proper to himselfe for to possesse the same to any owednes or priuatenesse For no man c. can desire to appropriate or challenge any thing to himselfe either yet to make any priuate vse vnto himselfe from the rest ward but what is there is Free and is also left free in his vpright forme 2. Proposition Euery man is to giue liberall Almes to the poore of that which hee possesseth according to his abilitie The proofe from Gods word Vnto liberality towards the poore according to our ability we are in the holy Scriptures prouoked 1. By the commandements from God by his seruants the Prophets by his Sonne our Sauiour and by his Apostles 2. By sweete promises of ample blessings 3. By threatnings of punishments to the couetous and stonie hearted 4. By the examples of the best men viz. the apostles and primitiue Church So the Churches The adversaries vnto this truth Of strange mindes therefore and impious are First the Anabaptists which would haue no man either to giue or receiue For all things in their opinion should be common as afore also hath bin said and none among them be either poore to receiue or wealthie to minister any almes Secondly the hypocriticall Sectaries who are bountiful onely to those which side with them Such were first the publicans in our Sauiour his daies and after them the Manichies who would minister neither bread nor water vnto any hungry and pyning beggar vnlesse he were a Manichean And such are the Familie of Loue who say they are not bound to giue almes but to their owne sect and if they doe they giue the fame to the deuill 39. Article Of a Christian mans oath As wee confesse that 1 vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So wee iudge that 2 Christian religion doth not prohibite but that a man may sweare when the magistrate requireth in a cause of faith and charitie so it be done according to the Prophets teaching iniustice iudgement and truth The Propositions 1. Wee may not sweare vainely and rashly 2. A lawfull oath may be giuen and taken according to the word of God in iustice iudgement and truth 1. Proposition We may not sweare vainely and rashly The proofe from Gods word THe better to auoid vaine and rash oathes and swearing it is good to haue in remembrance that which is said by our S. Christ and his Apostle Iames. Our Sauiour saith sweare not at all neither by heauen for it is the throne of God nor by the Earth for it is his footestoole nor by Ierusalem for it is the cittie of the great King nor by thine head because thou canst not make one haire white or black but let your communication be yea yea nay nay So the apostle S. Iames Before all things my brethren saith hee sweare not either by the heauen or by the earth or by any other oath but let your yea be yea and your Nay nay least yee fall into condemnation All Churches doe and some in their publike writings condemne vaine rash and idle othes The adversaries vnto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the couetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and vsuall oathes Next the Basilidians Helchisaites Priscillianites and Familie of Loue who for ease and to auoid troubles and persecution dread not to sweare and forsweare themselues Thirdly the papists whose common guise is to sweare either by Saints or Idols or by God and creatures together Fourthly the Puritanes who vse to sweare though not by God c. yet as wickedly vsing horrible imprecations as I renounce God God damne me or as Hackets manner was God confound mee Lastly the Banisterians who deeme it hypocrisie for one Christian to reprooue another for commō and rash swearing which are but Trifles in their opinions 2. Proposition A lawfull Oath may be giuen and taken according to the word of God in iustice iudgement and truth The proofe from Gods word The truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there bee both commaundements that we must and may and formes prescribed howe we shall sweare For the first Thou shalt feare the L. thy God and serue him And shalt sweare by his Name saith Moses Againe thou shalt sweare the Lord liueth and thou shalt cleaue vnto him and shalt sweare by his Name
And touching the other sweare may we not either by Baal or by strange Gods or by the Lord and by Melchom that is by Idols or by any creatures But our Oathes must bee made in the Name of the Lord as the Lord liueth and all is to be done in truth iudgment and righteousnes and when the magistrate calleth vs therevnto All Churches ioyne with vs in this assertion and some testifie the same in their publique wrightings The errors and aduersaries vnto this truth Many bee the aduersaries one way or other crossing this truth For 1. Some condemne all swearing as did the Esseis who deeme all swearing as bad as forswearing and doe the Anabaptistes which will not sweare albeit thereby both the glorie of God may bee much promoted and the Church of Christ or Common-weale furthered 2. Others condemne some kind of Oathes and will not sweare though vrged by the magistrate but when themselues thinke good So the Papistes no man say they ought to take an Oath to accuse a Catholicke a Papist for his religion such as by Oathes accuse Catholickes that is Papists are damned So the Puritans oftentimes either will take none oath at all when it is ministred vnto them by authoritie if it may turne to the molestation of their Brethren or if they sweare finding their testimonie will bee hurtfull to their cause they wil not deliuer their mindes after they be sworne 3. Others hauing taken the Oath doe fowlie abuse the same as the Knights of the post like the Turkish Seiti Chagi who for a Ducket will take a thousand false Oathes afore the magistrate as also the Iesuits who in swearing which is little better then forswearing doe vti scientia that is cunning and equiuocations as also doe they who conscionablie and religiouslie keepe not their faith such are the forenamed Papistes For say they An Oath taken for the furtherance of false religion as they take the profession of all Protestantes to be bindeth not Againe Faith is not to bee kept with Haeritickes Which assertion little differeth from the opinion of some Puritanes who teach that promise or Faith is not to be kept when as perhaps by the not erecting of Presbyteries in euerie parish Gods honor and preaching of his word is hindered Subiects be discharged from their Oath of allegeance and may gather forces against their leige Soueraigne if hee eterprise any thing to the hurt of his Realme or of the Romish religion was a determination of the Sorbonistes in a certaine conventicle of theirs at Paris And that magistrates by their Subiects may be brought vnder the obedience of Lawes was a conclusion of certaine Scottish ministers in a priuate Conventicle of Edinburgh Seditiosi non sunt qui resistunt principibus politicum aut ecclesiasticū statū perturbantibus Nā qui resistit Principi seditioso seditiosus non est sed seditionem tollit saith a Frenchman yea saith an Englishman whose workes by T. C. are highly approoued and commended Hunc tollant uel pacifice vel cum bello qui ea potestate donati sunt vt regni Ephori vel omnium ordinum conuentus publicus Subiects may not respect their oathes made vnto such Princes which trouble the state of the Church or Common-weale Finally whatsoeuer Princes be good or bad if they bee Women say some oathes of allegeance vnto them are not to be kept Their words be these First aswell the States of the kingdome as the common people they ought to remooue from honour and authoritie that monster in nature so call I woman in the habit of man yea a woman against nature raigning aboue man Secondly if any presume to defend that impietie they ought not to feare first to prononce then after to execute against thē that is to say against women gouernours the sentence of death If any man be afraid to violate the oath of obedience which they haue made to such monsters let them be most assuredly perswaded that as the beginning of their oathes proceeding from ignorance was sinne so is the obstinate purpose to keepe the same nothing but plaine rebellion against God Last of all whereas euery minister of the word and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters certaine Gentlemen of the Puritane faction write thus vnto the Bishops of the Church of England and printed the same viz. The Canon law is vtterly void within the realme and therfore your Oath of Canonicall obedience is of no force and all your Canonicall admonitions not worth a rush D. Hilar. contra Constantium August Non recipit mendacium veritas nec patitur religio impietatem The truth admits no lie neither can religion abide impietie 1. Tim. 1. v. 17. Vnto the king everlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen FINIS The Printer to the Reader Gentle Reader many faults escaped the Author being absent and the coppie somewhat darke which if it please thee to correct take this direction The former number sheweth the page the latter the line m. the margen d. dele certaine figures are twice printed and so both in the table and here twice quoted Pag. 2. lin 30. who flatly 3.5 the inhabitants 8. liniaments 23. horae b. 4.36 Saturninus Menander Cerin 6.28 Eunome us 29. Tretheites 7.2 These did 6. Seruetus 19. Priscilianists 9.4 d. the. 10.32 Harmon 11.20 Valētiniās p 16.11 As man and. 20.4 d were 13. Him God 22.8 tures teach 23.9 assumed 29.14 precepts offendeth no lesse then if he contemned Gods expresse commandements k. And. 22. adversaries 30.24 Castellio 31.6 Barcobas Barcolf 24. all the. 34.16 Bethlehem 35.16 the redde sea 37.12 sacrifices 39.10 Antinomies 6. d. 0.40.11 d. in 17. for his 46.1 m. Carranza 47.15 may doe 48.22 naturall 49.22 d and the mind 23. the body 29. reveale 52.10 or Loues 53.1 m. Horae 8. scandere 9. for thee 54.17 the profit 55.3 as the. 8. Villauincentio 22. destitute 53.33 violating 35. them by the papists 58.19 they doe 61.7 as not 65.10 and fall 66.20 Hieracites 67.15 d. by 68.25 yee 33. vp 35. Onesimus 69.5 d. as 14. d. most 71.12 d. his 72.24 Hieracites 73.24 whom hee 74.24 Catabaptists 25. misery 32. Bolseck 77.36 Antinomies m. execut of iust 79.7 Hieracites 80 5. can away 81.12 or which are 84.3 be held 4. The obs 85.5 they revolted 19. Desider Burdegal 9217. Viguerius m. Theol. 95.18 because 96.21 d. a 97.30 Pius 5.100.31 they 103.11 embrace 104.6 interpretation 14. Villauincence 21 examinent vt 27. fetcht m. Hervaeus 106 m. next im 13. Festivalls 16. in the 107.29 the odde 108.3 Cusan 16. Heare 18 d. the 22. d. the. 110.34 disciplin◠111.5 Iobelaea of the Sci. 35. Cyrillus 112.8 to summon 23. Turon 114.24 Selneccerus 115.17 Paphnutius 27. d. h. 31. erre
yet these faithfull Brethren either through forgetfulnes or frailtie or which I rather thinke forced thereunto by the power of truth doe plainly confesse that those verie decrees of our Bishops and Articles of the conuocation house euen that little litle part of the Gospel which the said Bishops and Martyrs brough to light and hath enlightned the whole realme containeth the very fundamentall points of Christianity Whereof I still gather that had their newly reuealed tearmed learned Discourses and doctrines touching Discipline their Presbyteries howsoeuer with goodly glorious titles to rauish poore heartes with the desire thereof brandished and set out neuer bin diuulged or preached we may be saued but without knowing and beleeuing the Articles or doctrine of our Church which yet is not ours but Gods there is no saluation ordinarily to be looked for of any man so true and of such necessitie is this so impertinent and vnneedefull the other 18. Octogesimus octauus mirabilis annus it was prophecied to be a wonderfull yeare long afore it came and will neuer be forgotten now it is past Among the things for which the yeare 88. is famous one and not of least regard is that afore it expired these bookes of the brethren by a Proclamation from Q. Elizabeth were denounced Schismaticall and seditious and the doctrine in them contained erroneous tending to perswade and bring in a monstrous and apparent dangerous Innouation within her dominions and countries and to make a change euen a dangerous change of the forme of doctrine then in vse And therefore the said bookes were commanded to be brought in and deliuered into the hands of authoritie and speciall charge giuen that no moe of that nature should come abroad or be printed Wherby so much as in that blessed Queene whose name with eternall honour shall be recorded these newe fancies of the brethren were hissed and exploded out of this Christian kingdome and the articles or publike doctrine of our Church confirmed countenanced and by the royall prerogatiue of that peerelesse Prince more strongly ratified and commended to her awefull and good subiects then afore 19 The zeale of learned and godly men herevpon was inflamed and their courage so encreased as whereas afore this time but one or two or a very few the first whereof was your L. imediate Predecessor whose memorie be alwaies honourable among the Saints did encounter the Brethren and oppugned their fancies now an Armie of most valourous and resolute Champions and Challengers rose vp which then and diuers yeares ensuing among whome as your Grace was the first in time which gaue the onset so are you to be reckoned with the first and best for zeale wisedome and learning did conflict with these Brethren defended the Prelacie stood for the Prince and State put the newe Doctors to the foile profligated the Elders set vpon the Presbyterie and so battered the new Discipline as hitherto they could neuer nor hereafter shall euer fortifie and repaire the decaies thereof 20. Notwithstanding what the brethrē wanted in strength and learning they had in wilynes and though they lost much one way in the generall maine point of their discipline yet recouered they not a litle aduantage another way by an odde and a newe deuise of theirs in a speciall article of their classicall instructions For while these Worthies of our Church were employing their engins forces partly in defending the present gouernment Ecclesiasticall partly in assaulting the Presbytery and newe Discipline euen at that verie instant the Brethren knowing themselues too weake either to ouerthrowe our holds and that which we hold or to maintaine their owne they abandoned quite the Bulwarkes which they had raised and gaue out were impregnable suffering vs to beate them downe without any or very small resistance and yet not carelesse of their affaires left not the warres for all that but from an odd corner and after a newe fashion which wee little thought of such was their cunning set vpon vs a fresh againe by dispersing in printed bookes which for tenne yeares space before they had bin in hammering among themselues to make them complete their Sabbath speculations Presbyterian that is more then either Kingly or Popely directions for the obseruation of the Lords day This Stratageme of theirs was not obserued then neither I feare me is regarded as it should be yet and yet did since hath and doubtlesse in time to come if it be not timely seene vnto with vnsound opinions and paradoxes will so poison many as the whole Church and Common-weale will find the danger and inconuenience of them so plausible are they to men either popularlie religious or preposterouslie and iniudiciouslie zealous 21. In this their fallie as I said before they set not vpon the Bishops and their calling their Chancelars c. as Popish and Antichristian they let them alone seeing and knowing they are too well backt for them to subuert but which are of great all and almost of the same antiquitie with Bishops diuers of thē and I had almost said as necessarie they ruinate and at one blowe beate downe all Times and daies by iust authoritie destined to religious and holy vses besides the Lords day saying plainely and in peremptorie words that the Church hath none authoritie ordinarily or from yeare to yeare perpetually to sanctifie any other day to those vses but only the Lordes daie They builde not Presbyteries expressedly though vnder hand if it be well marked they doe erect them in their exercises of the Sabbath but they set vp a newe Idoll their Saint Sabbath earst in the daies of Popish blindnes S. Sunday in the middes and mindes of Gods people By the former they haue opened not a gap but a wide gate vnto all licentiousnes libertie and prophanes on the Holie daies which is readily and greedily apprehended of all sorts of people euerie where especially of their fauorites to the hie dishonor of God decay of deuotion hinderance of Christian knowledge and wisedome in all sorts especially in the vulgar multitude and poore seruants aduantage of the common enimies and grosse contempt of the necessarie and laudable orders of our Church By the latter they haue introduced a newe and more then either Iewish or Popish superstition into the land to no small blemish of our Christian profession and scandall of the true seruants of God and therewith doctrine most erroneous dangerous and Antichristian 22. Their doctrine summarilie may be reduced vnto these two heads whereof the one is that the Lords day euen as the old Sabbath was of the Iewes must necessarily be kept and solemnized of all and euerie Christian vnder the paine of eternall condemnation both of bodie and soule The other that vnder the same penaltie it must bee kept from the highest to the lowest both of King and people in sort and manner as these Brethren among themselues haue deuised decreed and prescribed The former