which affirme that Christ in body soule went some think as it were into Hell when upon the Crosse and elsewhere hee suffered the terrors and torments prophesied of Esay 53. v. 6.10 Psal 116. v. 2. and mentioned Matth. 26. v. 38. or 27. v. 46 Luk. 22. v. 42. some say even into hell the very place destined for the Reprobate which he entred into the very moment of his Resurrection at which time hee shewed and declared himselfe a most glorious Conquerour both of death and Hell the most powerfull enemies Errors and adversaries unto this truth But till wee know the native and undoubted sense of this article and mysterie of religion persist wee adversaries unto them which say That Christ descended not into hell at all calling this article an error and a fable as Carlile doth a Carlile against D Smith p. 18.77 That Christ being dead descended into the place of everlasting torments where in soule he endured for a time the very paines which the damned spirits without intermission doe abide Bannisters error b Treat of Bannisters error That Christ alive upon the crosse humbled himselfe usque ad inferni tremenda tormenta even unto the dreadfull torments of hell c Pagets Catech Latin endured for a time those torments quales reprobi in aeternum sensuri sunt which the reprobates shall everlastingly suffer in hell d Pisc in Luc. 12.10 even despaired of Gods mercy finding God at this time Non patrem sed Tyrannum not a Father but a Tyrant and overcame despaire by despaire death by death hell by hell and Satan by Satan e Ferus in Math. 27. suffered actually all the torments of hell for our redemption and descended into the heauiest torments that Hell could yeeld f Humes Rejoind p. 38. 138. 152. suffered the torments of hell The second death Abiection from God g Houshold Catech. and was made a curse that is had the bitter anguish of Gods wrath in his soule and body which is the fire that shall never bee quenched h Giffords Catech That Christ personally in soule went downe into Lake Lymbo to fetch from thence as Canisius i Canis Catech to lose from thence as Vaux he saith k Vaux Catech. the soules of our forefathers which afore his death as the Papists dreame were shut up in the close prison of Hell l Test Rhem. an Luc. 16.26 That Christ by his descension hath quite turned Hell into Paradise Costerus the Iesuites error m Coster instit l. 5. 4. Article Of the Resurrection of Christ Christ did truly arise againe from death and tooke againe his body with flesh bones and all things appertaining to the perfection of mans nature 2 wherewith he ascended into heaven 3 and there sitteth untill he returne to iudge all men at the last day The Propositions 1. Christ is risen from the dead 2. Christ is ascended into heaven 3. Christ shall come againe at the last day to iudge all men even the quicke and the dead 1. Proposition Christ is risen from the dead The proofe from Gods Word THE Resurrection of Christ may easily be prooved from the holy Scriptures in which it is euident first that Christ should a Thou wilt not suffer thine holy One to see corruption Psal 16.10 After he is killed he shall rise againe the third day Marc 9.31 and 10.34 Luke 9.32 and next that he did rise from death vnto life both by his appearing to Mary Magdalene b Iohn 20.14 to diuers women c Math. 28.9 to two d Luke 24.13.15 30 31. to tenne e Iohn 20.19 to all the Disciples to moe then fiue hundred brethren at once g 1 Cor. 15.6 to sundry persons by the space of forty dayes together h Acts 1.3 and by the testimony also of the Apostles Peter i Acts 1.22 and 2.32 1 Pet. 1.3 and Paul k Acts 17.2 3. Rom. 10.9 1 Cor. 15.4 5 c A truth both beleeved and acknowledged by Gods people from age to age l Symbol Apost Athan. Nicen. Confess Helvet 1. ar 11 and 2. c 11. Basil ar 4. Bohem. c. 6. Gal. 15.16 Belg. ar 20. August ar 3. Suâ—viâ— ar 2. Haâ—mon confess praef Errors and adversaries unto this truth Vtterly false then and vnchristian is the opinion of those men Which vtterly deny the resurrection of any flesh as did the Sadduces a The Sadduces say there is no resurrection Matth. 22.23 they deny there is any resurrection Luk. 20.27 they say there is no resurrection neither angel nor spirit Act. 23.8 the false apostles b How say some among you that there is no resurrection of the dead 1 Cor. 15 12â— Simon Magus c Epiphan and the Manichies d August contra Faust l. 4. c. 16. Which would acknowledge no resurrection of Christ as would not nor will the Iewes e Mat. 28.13 15. Iud. Cater l divinor visor nor heretike Hamant f Holinsh chron fol. 1299. nor Dauid George one of which errors was that the flesh of Christ was dissolued into ashes and so rose no more g Hist Dauidis Georg. Which affirme as did Corinthus that Christ shall rise againe but yet is not risen h Philaster Which say how our Sauiour after his resurrection was so deified as he retained no more the parts and properties of his body and soule nor the vnion of both natures but is meerely God So thought the Schwenkfeldians Which take the Resurrection of Christ to be but an allegory and no true certaine history as doe the Family of Love i Display in allens confesse 2. Proposition Christ is ascended into heaven The proofe from Gods Word IN saying how Christ with his body is ascended into heaven and there sitteth and abideth we doe agree with the Prophets a Psal 47 5 68 18.110 1. Euangelists b Maty 23.44.25 65. Act. 1.9 Luk 24.51 and Apostles c Rom. 8 34. Eph. c. 8. with the ancient Fathers d Symb. Apo. Athan. Nicen. and Gods people our brethren throughout all Christendome e Confess Helv 1 ar 1 2. c 1. Basi ar 4. Bohe c 6. Gal. ar 15 Bel. ar 20. Aug ar 3. Saxon ar 3 Suevie ar 2. The Errors and adversaries unto this truth But we alltogether dissent From Hamant the English hereticke which denyed the ascension of Christ a Holinsh chro fol. 1299. Also from Ket the heretike and Apostata which likewise denyed our Sauiours ascension affirming that his humane nature is not in heauen but in Iudea gathering a Church and people Also from the Germane Vbiquitaries and Papists they saying that Christ as man is not onely in heaven but in earth too at this instant wheresoeuer the deity is b Ia. Smidelinus Vbiquitatis Apostolus Beza epist 61. these affirming the humane nature of Christ is wheresoever the Sacrament of the Altar is administred c Ergo
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 body parts or passions of infinite power wisedome and goodnesse 2 the Maker and preseruer of all things both visible and inuisible 3 And in vnitie of this God-head 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 everlasting c 2. God is the Maker and preseruer of all things 3. In the vnitie of the God-head there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts passions of infinite power wisedome and goodnesse The proofe from Gods Word THat there is but one God who is c. is a truth which may be gathered from the all-holy and sacred Scripture and is agreeable to the doctrine of the reformed Churches For both Gods Word giueth vs to know that God is one and no more a Thou shalt have none other Gods before me Exod. â—0 3. the Lord our God is Lord onely Deut. 6.4 Who is God beside the Lord Psal 18 31. Hath not one God made us Mal. 2.10 There is none other God but one 1 Cor. 8.4 liuing b Mine heart and my flesh rejoyce in the living God Psal 84 2 Yee are the Temple of the living God 2 Cor 6.16 For a long season Israel hath been without the true God 2 Chr. 15 3. The Lord is the Lord of truth he is the living God and an everlasting King Ier. 10.10 This is life eternall that they know thee to be the onely very God c. Ioh. 17 3. Ye turned to God from idols to serve the living true God 1 Thess 1.9 and true God c everlasting d O my God c. thy yeere endur from generation to generation c. thy yeeres shall not faile Psal 102.24 26 27. He is the living God and remaineth for ever Dan 6.16 without body parts or passions e O Lord my God thou art exceeding great thou art clothed with glory and honour which covereth himself with light as with a garment c Psal 104 1 c God is a Spirit Ioh. 4.24 The Lord is the Spirit 2 Cor. 3.17 He is not a man that he should repent 1 Sam. 15.29 I will not execute the fiercenesse of my wrath I will not return to destroy Israel for I am God and not man Hosh 11.9 of infinite power f The sound of the Cherubins wings was heard into the utter court as the voyce of the Almightie God when he speaketh Ezek. 10.5 I will be a Father unto you c. saith the Lord Almightie 2 Cor. 6.18 We give thee thanks Lord God Almightie Rev. 16.17 wisedome g Great is our Lord and great is his power his wisedome is infinite Psal 147.5 To God onely wise be honour and glory for ever and ever 1 Tim. 1.17 To God I say onely wise be praise through Iesus Christ for ever Amen Rom. 16.27 and goodnesse h Praise ye the Lord because he is good for his mercy endureth for ever Psal 106.1.107.1 108. 1 c. and Gods people in their publike confessions from Ausburgh i Art 1. Heluetia k Confes 2. ar 2. Bohemia l c 3. France m art 1 Flanders n art 2. and Wittembergh o c. 1. testifie the same Errors and adversaries vnto this truth Then impious and execrable are the opinions of Diagoras and Theodorus who flatly denyed there was any God a Deos 〈◊〉 dubitaâ—aâ— Protagoras nullos esse â—maâ—ue Dâ—agoras Theodotus Cyreniacus puâ—â—vâ—runt M. â— Ciâ— de Nat Deo l. 1. Of Protagoras b Protagoras Deos in dubium vâ—cauit Diager aâ— exclusit Lactan. de fal Rel. cap. 2 and the Machiuillian Atheists which are doubtfull whether there be a God Of such as fained unto themselves divers and sundry gods as did the Manichies c Aug. contra Manich. l. 2. c. 1 2. the Basilidians d Clemen Alex. 〈◊〉 l 5. the Valentinians e Valentinus triginta Deorum praedâ—cator saith Cyril Catech. 6. the Messalian heretikes f Epiph Exod. 32. the Gentiles and heathen people whereof some in place of God worshipped Beasts vnreasonable as the AEgyptians did a Calfe g an Oxe Cats Vulturs and Crocodils h Gand. M. â—rula de mirabi l 3. c. 56. The Syrians a Fish i Piscem Syrae venerantur Cic. de Senect Merula de mirabl l. 3. c. 48. and Pigeons k the Persians a Dragon l Histor of Bel. some as Gods have adored men vnder the names of Iupiter Mars Mercury and such like m Gods are come downe to vs in the likenesse of men and they called Barnabas Iupiter and Paul Mercurius c. Then Iupiters priest c. Acts 14.11 c Who knowes not that the City of the Ephesians is a worshipper of the great goddesse Diana Act. 19.35 and some even at this day for God doe worship Kine the Sunne and what they thinke good so the inhabitants of Baly in the East Indies n Voiage of the Holland ships Of the Anthropomorphites which ascribed the forme and lineaments of man vnto God o Theodoret l. 4. c. 10. 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 p Tu es nostra fides inte credimus will the Persians say unto the Soldan P. Bâ—zarus rerum Persic l. 1 â— and the Papists in their Pope who with them is God q Panormit C. quanto Abbas their Lord and God r Extravag Ioan. 22. of infinite power Å¿ Extravag de transl epist Quanto or in Saints departed this life as doe the same Papists both in their S. Francis whom they tearme The glory of God prefigured by Esay when he said Holy Holy Holy t Alcar Francisc lib. 1. c. and in their Thomas Becket whom they say God hath set ouer the workes of his hands u Horae B. virginis Ma. secundum usum Sarum pa. 15. or in Beasts vnreasonable as doth the Mordwite Tartar x Russe Common-weale c. 19. or finally in riches and other senselesse creatures as doe the Atheists and irreligious worldlings 2. Proposition God is the Maker and preserver of all things The proofe from Gods Word THat the world and all things both visible and inuisible therein both where made and are preserued by the Almighty and only 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 reade that in the beginning God created the heauen and the earth a Gen. 11 c. c. He made heaven and earth
b Psal 124.8 134.3 by him were all things created which are in heauen and which are in earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers as things were created by him and for him c Col. 1.16 by his Son he made the worlds d Heb. 1.8 and all these acknowledged by the Churches Primitiue e Creede Apâ—st Nicen. and reformed at this day f Confess Helv. 2. c. 6 7 Basil ar 1. of France ar â— Fland ar 12 And touching the preseruation of all things by him created My soule praise thou the Lord c. saith the Psalmist which covereth himselfe with light as with a garment spreadeth the heavens like a curtaine which layeth the beames of his chambers in the waters and maketh the clouds his Chariot and walketh vpon the wings of the winde which maketh the spirits his Messengers and flaming fire his Ministers g Psal 164.1 c. c. Are not two Sparrowes sold for a farthing and one of them shall not fall on the ground without your Father yea and al the hairs of your head are numbred saith our Sauiour Christ h Math. 10.29 30. God that made the world and all things that are therein he is Lord of heaven and earth he giveth life and breath and all things hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation saith Saint Paul i Acts 17.24 25 26. The Sonne is the brightnesse of the glory and the ingraued forme of his person and beareth vp all things by his mighty Word k. The Churches of God in Heluetia l Heb. 1.13 Confe 20.7 Basil m Confess Basil ar 1 2. France n Confess Gal. ar 18. and Flanders o Confess Belg. ar 12 13. testifie the very same Errors and adversaries vnto these truths Hereby are condemned all Heretikes errors impugning either the creation of the world by God or his prouidence in the continuing and preservation of the same Of the former sort was First Aristotle and his followers which said the world was eternall and without beginning Next the Marcionites that held how God made not the world as being too base a thing for him to create a Tertul l. 1. coâ—â—t Marc. 3. Simon Magus Saturninus Menander Carpocrates Corinthus who ascribed the worlds creation by Angels b â—ren Epiph. Philasteâ— 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 proceedeth euill things c Epip Aug. cont Man c. 49 5. The same Manichies d D. August de fide contra Manich c. 40. and Priscillianists e Conc. Brac. cap. 11. which did affirme man to haue bin the workemanship not of God but of the Diuell 6. The Family of Love who deliuer that God by them made heaven and earth f Display of the Fam. of Loue. H. 8 b. 7. The Papists who giue out how sacrificing Priests are the Creators of Christ g Qui creauit me sine me iam creatur mediaÌ„te me Stella cleris Of the latter sort were The Stoike Philosophers and the Manichies who are the great patrones of Destiny Fate and Fortune h Socrat. hist Eccles l. 1.22 The Family 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 i Display of the Fam. H. 7. b. The old Philosophers who thought that inferiour things were too base for God to be carefull of k Dii magna curant parua negligunt Cic de nat Deor. l. 2 And lastly the Epicures who thinke God is idle and gouerneth not the same Of which mind was Cyprian who held that God hauing created the world did commit the government thereof vnto certaine celestiall powers l In exposit Symb. 3. Proposition In the Vnity of the God-head there is a Trinity of persons The proofe from Gods Word THe Scripture saith In the beginning God the Father a The Father by the Sonne made the world Heb. 1. the Sonne b In the beginning was the Word and the Word was with God and that Word was God The same was in the beginning with God Ioh. 1.1 2. and the holy Ghost c In the beginning God created the heauen and the earth c. and the Spirit of God mooued upon the waters Gen. 1.1 2. created the heaven and the earth By 1 the Word of the 2 Lord were the heavens made and all the host of them by the d Psal 33.6 Breath of his mouth Loe the heauens were opened unto 1 him and Iohn saw 2 the Spirit of God descending like a Dove and lighting vpon him and loe a voyce from heaven saying This is my 3 beloved Sonne in whom I am well pleased e Mat. 3.16 17 Because ye are sonnes 1 God hath sent forth 2 the Spirit of his 3 Sonne into our hearts which cryeth Abba Father saith the Apostle f Gal. 4.6 and againe The grace of our Lord Iesus Christ and the loue of God and the Communion of the holy Ghost be with you all g 2 Cor. 13.13 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 h 1 Ioh. 5 3. This truth hath alwayes beene i Creed Apo. Nic. Athan. and seriously is k Confes Helv 1. ar 6. 2. c. 3 Aug. art 1. Gal. art 6. Bel. art 6. Bohe c. 3 Wittemb c. 1. Sucan art 1. confessed in the Church of Christ Errors and adversaries unto this truth Then cursed are all opinions of men contrary hereunto whereof Some denyed the Trinity affirming there is one God but not three persons in the Godhead so did the Montanists a Socrat. eccle hist l. 1. c. 23. and Marcellians b Theo. haer fab lib. 2. and so doe the Iewes c Lu. Caâ—ertus lib. diuiner visor ad Iudae and Turkes d Pol. of the Turk emp. c. 5. Some as the Gnostikes e Clem. Alex. strom l. 5. Marcionites f Clem. Alex. strom l. 5. Epiphan and Valentinians d affirme there be more Gods then one and yet not three persons nor of one and the same nature but of a diuerse and contrary dispositions Some thinke there be three Gods or spirits not distinguished onely but diuided also as did the Eunomeans h Philaster and Tretheites i Zanch de 3. El. par 1. l. 7. c. 1. Some feare not to say that in worshipping the Trinity Christians doe adore three Diuels g Cl. Alex. str lib. 4. worse then all the idols of the Papists and such Blasphemers were Heretikes Blandrat and Alciat k Caluin ep Some will have a Quaternity of
dayes and 40 nights he was afterward hungry Matth. 4.2 thirst f Iohn 4.7 He said I thirst Iohn 19.28 wept g Luke 19.41 and slept h Marke 4.38 and suffered death i Matth. 27.50 Marke 15 â—7 Luke 23.46 Ioh. â—9 30 33. Hence the ancient Fathers and Christians I beleeue in God the Father Almighty c and in Iesus Christ c. which was conceiued by the holy Ghost borne of the Virgin Mary suffred vnder Pontius Pilate was crucified dead and buried k Symb. Apâ—st The right faith is that we beleeve 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 Equall to the Father as touching his Godhead and inferiour to the Father touching his manhood l Sym. Athan. I beleeue in one God the Father Almighty c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heaven and was incarnate by the holy Ghost of the Virgin Mary and was made man c m Sym. Nicen. The very same testifie Gods people in Heluetia n Confess Helv. 1. ar 11. 2. c. 11. Basil o Confess Basil ar 4. Bohemia p Confess Bohem. c. 6. the Low countries q Confess Belg. ar 18. France r Confess Gal. ar 14. Ausburgh Å¿ Confess Aug. ar 3 Wittemberg t Confess Wâ—ttemb c. 2. Suevia v Confess Suevica ar 2. with many more besides x Harmen Confess praef 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 body nor soule but was man in appearance onely as the Manichies a Aug. l. 14. contra Faust the Eutichians b Niceph. l 18 c. 52. the Marcionites c philast Beza ePist 81. and the Saturnians d Iren. l. 1. â— 22 2. Christ had a bodie without a soule as thought the Eunomians e Basil contra Eunom the Arrians f Theodoret. haeret fab l. 4. the Apollinarians g Ruffin lib. 2 c. 20. with the Theopaschites h Niceph. l. 18. c. 53. 3. Christ tooke the flesh of the Virgin Mary so did the Valentinians thinke i Iren. l. 1. c. 1. and so thinke the Anabaptists k Confess Belg ar 18. and the Family of Loue who make an allegory of the Incarnation of Christ l H.N. prophecie of the Spi c. 19 sent 9. 4. Christ tooke flesh onely of the Virgin but no soule as the Arrians m Epiphan 5. Christ tooke flesh not of the Virgin onely but by the seed of man too so said Ebion n Euseb eccles hist l. 3. c. 27. and Carpocrates o Iren. l. 1. c. 24 6. The flesh of Christ was spirituall and his soule carnall so dreamed the Valentinians p Tertul. lib. de car Christ 7. The carnall body of Christ was consubstantiall with the Father as published the Apollinarians q Athan. li. de incar Christ 8. The humane nature of Christ before his passion was deuoid of humane affections so thought the Seuerites r Niceph. lib. 17. c. 29. 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 Word was made flesh and dwelt among vs and we saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn a Iohâ— 2.14 And Matthew Iesus when he was baptized c. Loe a voice came from heaven saying This is my beloued Sonne in whom I am well pleased b Math. 3.17 He that descended is even the same that ascended farre aboue the heavens that he might fill all things saith S. Paul c Eph. 4.10 Againe Christ Iesus being in the forme of God thought it no robbery to be equall with God hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto man 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 unto the glory of God the Father d Phil. 2.6 7 9 11. And the same Apostle There is one God and one Mediatour betweene God and man even the man Christ Iesus who gave himselfe a ransome for all men e 1 Tim. 2.5 6. Vpon these and the like grounds I beleeue in God the Father Almightie c. and in Iesus Christ his onely Son our Lord which was conceived by the holy Ghost borne of the Virgin Mary f Symb. Apost The right faith is That we beleeve 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 unto God One altogether not by confusion of substance but by vnity of person g Symb. Nicen I beleeve in one Lord Iesus Christ the onely begotten Sonne of God begotten of the Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father by whom 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 h Confes Hel. 1. c. 11. 2. ar 11. Basil ar 4. Bohem ar 6. Gal. ar 15. Belg. ar 19. August ar 3. Wittem c. 2. Suenica ar 2. Harmon confess praef say the ancient and first Christians The very same is the beleefe and confession of all the reformed Churches at this present and alwayes hath beenei. Errors and adversaries unto this truth Detestable therefore is the error Of the Acephalians who denyed the properties of the two natures in Christ a Hartman Schedel Of the Seuerites b Niceph. l. 16. cap. 33. of Eutiches and Dioscorus who affirmed the diuinitie and humanity of Christ to be of one and the same nature Of the Monothelites who denyed that two wils viz. a diuine an humane were in Christ c Volater l. 1. Of Theodorus Mesechius who said that the Word was one thing and Christ another d Magdeburg eccles hist Cen. 6. c 5. fol. 319. Of Nestorius who denied that two natures of Christ to be any otherwise vnited than one friend is ioyned to another e Niceph. l. 18. c. 48. 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 Son of God and that the body of Christ was compact of three vncreated elements f Beza ep 81. Confess Gal. ar 14. and so confounded and overthrew 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 a Math. 27.16 c. and that to reconcile his Father unto us b We were recoÌ„ciled to God by the death of his Son Rom. 5.10 God hath reconciled vs vnto himselfe by Iesus Christ 2 Cor. 5.18 by his crosse Eph 2.16 It pleased the Father c. by him to reconcile all things vnto himselfe Col 1.10 20. and to be a Sacrifice for all sinnes of men c He hath borne our infirmities and carryed our sorrowes Esa 53.4 He is the Lambe of God which taketh away the sin of the world Ioh. 1.20 Christ hath redeemed vs from the curse of the Law when he was made a curse for vs. Gal. 3.13 God hath made him sinne for vs which knew no sinne that we should be the righteousnesse of God in him 2 Cor. 5.2 He is the reconciliation for our sinne not for ours onely but also for the whole world 1 Ioh. 2.2 Hence I beleeue the forgiuenesse of sinne d Symb. Apost He suffered for our saluation e Symb. Ath. For us men and for our saluation he came downe from heaven f Symb. Nicen. say our Forefathers in their confessions as doe also our brethren throughout Christendome g Confes Helv. 1. c. 11. 2 ar 11. Basil ar 4 Bohem. ar 6. Gal. ar 2.16 7. Belg. ar 20. 21. August ar 3. Saxon ar 3. Wittem c. 2. Suevica Harmon Confess prae The errors and adversaries vnto this truth Wicked then are all opinions and assertions contrarying and crossing this truth as That the Father in his deity not the Son in his humanity did suffer which error the Patripassians did hold a D. August de Trin. l. 5. That Christ as well in his diuinity as in his humanity suffered for mankind an error of Apollinaris of old b Magdeburg Eccles hist con 4. c. 5. and of Islâ—bius and Andreas Musculus of late yeeres c Beza ep 60. 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 show onely said the Cerdonites d Iren. l. 1. c. 23 the Euticheans e Nâ—c l. 18. c. 53 and the Manicheans f August con Fa. l. 15. c. 10. and another man said the Theopaschits g Antonio tit 13. c. 5. sect 2. and the Basilides h Theod. Tâ—r. yea the very Divels and not Christ said the Manichies i August de Fide c. 32 33. suffered and hung on the crosse That the whole passion of Christ is to bee understood allegorically and not according to the letter as the Familie of Love doe thinke k H.N. Insit ar 4. sent 17. 29. That Christ on the crosse hath suffered for the redemption of mankinde and shall suffer againe for the saluation of the Divell as Iesus such heretikes there have bin l Witnes Tho. Aquin. con 1. â—â—â—r 3. but shall againe suffer as Iesus Christ which was one of Francis Kit his heresies for which he was burned for men out one mother Iane is the Sauiour of woman a most execrable assertion of Postellus the Iesuite m Iesuits Caâ— 1. booke c. 10. The fantasies of the Iacobites n Niceph. l. 18 c. â—2 and Turkes o Louâ—â— Tur. â—â—â—t tom 1. l. 1. â— The popish doctrine touching the Masse prayers vnto Saints pardons and purgatory which make the passion of Christ either of none effect or to put away but originall sinne onely p See art 22. â— 31. That albeit our Sauiour hath suffered for all men in generall yet both each man must suffer for himselfe in particular q Test Rhâ—m in Rom. 8.17 and the workes of one man may satisfie the iustice of God for another r Ibid. in Col. â—24 which are popish errors That Christ dyed not for the sins of all men and that some sinnes are so filthy and enormious as Christ his bloud upon true repentance of the delinquents part cannot wash them away which was Kains Å¿ Gen. 4. Fr. Spiras t Hist Fr. Spir. and other desperate persons error That whatsoeuer is written touching Christ his sufferings must in us and with us be fulfilled the false doctrine of H. N. v Prophecy of the Spir. cap. 19. sent 3. 3. Article Of the going downe of Christ into Hell As Christ dyed for vs and was buried so also it is to be beleeued that he went downe into Hell The Propositions Christ went downe into hell The proofe from Gods Word SVndry be the texts of Scripture for Christ his discension into Hell Mine heart was glad saith Dauid a Psal 16.10.11 Acts â— 26.27 a figure of Christ and my glory reioyced my flesh also shall rest in hope For why Thou shalt not leave my soule in hell O Lord my God I cryed unto thee and thou hast healed me Thou Lord hast brought my soule out of hell I will thanke thee O Lord my God with all my heart and will praise thy name for evermore b Psal 30.1 2. For great is thy mercy towards me and thou hast delivered my soule from the nethermost hell c Psal 86.12 13 In that he ascended what is it but that he had also descended first into the lowest part of the earth He that descended is even the same that ascended farre above all heavens that he might fill all things d Eph. 4.9.10 O Death where is thy sting O hell where is thy victory e 1 Cor. 1â— â—5 Also that Christ went downe into hell all sound Christians both in former dayes f He descended into hell Sym. Apost Athan. and now living g Confess Helv. 2 c. 11. Ba. ar 2. Aug. ar 3. Stievica ar 22. doe acknowledge howbeit in the interpretation of the article there is not that consent as were to be wished some holding that Christ descended into Hell 1. As God only and not man as they doe which say how Christ descended powerfully and effectually but not personally into hell and that the deity exhibited it selfe as it were present in the infernall parts to the terror of the devill and other damned spirits 2. As man onely and that as some think in body only as when death as it were prevailed over him lying in the grave as others deeme in Soule onely when he went unto the place of the reprobate to the increasing of their torments 3. As God and man in one person as they doe
it is not in heauen vnlesse heaven be vpon earth Also from the Montanists Cataphrygians and Carpocratians d Phila. Tâ—od who held how Christ not in body but in soule ascended into heaven From the Papists who say that Christ ascended into heaven carried with him the soules which he loosed from captiuity and bondage of the divell even the soules of the righteous afore that time not in heaven but in Lymbo Catcâ— ch Trid. in Symb. verba descendit ad inferos ascendit adcoelos Vaux catech c. 1. Test Rhem. an marg p. 633. And lastly from those Germane diuines which thinke that our Sauiour carried with him into heaven the faithfull people in soule and body raised at his resurrection f D. Ma. hom in Euang. in festo Ascen Dom. in â—pi Dom. Ascen Dom. 3. Proposition Christ shall come againe at the last day to iudge all men even the quicke and the dead The proofe from Gods Word God anointed Iesus of Nazareth with the holy Ghost and with power c. Him God raised up the third day c. And he commanded us to preach unto the people and to testifie that it is he that is ordained of God a Iudge of quicke and dead saith S. Peter g Acts 10.38 40 41. God shall iudge the world by Iesus Christ h Rom. 2.16 Iesus Christ shall iudge the quicke and dead at his appearing and in his Kingdome c. Henceforth is laid up for me the crowne of righteousnesse which the Lord the righteous Iudge shall give me at that day and not to me onely but vnto all them also that loue his appearing saith S. Paul i 2 Tim. 1.8 The Iudge standeth before the doore saith S. Iames k Iam. 5.9 And this Gods Church and people do firmely beleeve and faithfully confesse l Symb. Apost Nicâ—n Athan. confâ—ss Holâ— 2. c. 11. 1. a. 1. Basiâ— ar 9. Bohem. cap. 6. Beâ—ar â—7 Aug 2â—3 Suâ—â—iâ—a ar 2. Errors and adversaries unto 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 generall Iudgement at all as did the Manichies m Philaster and doe the Atheiâ—â—s That the divels and the most vngodly some of them and namely so many as in hell doe call upon God for mercy and forgivenesse say the Turkes b Pol. of the Turks Emp c. 23. yea of all them say the Originists c Aug. cons ar 17. and Catabaptists d Bulling cont Catabap l. 1. tract shall be saved That the wicked shall not be iudged at all but shall dye as the bruite beasts and neither rise againe in body nor come unto Iudgement An error of the Family of Love e Display of the Fam. H. 6. That Christ shall not be the future Iudge so thought both Dauid George Coppinger and Arthington For that George rumord himselfe to be Iudge of the whole world f Hist Dauid is Georg. and Coppinger and Arthington published how William Hacket was come to iudge the world and themselves to be his angels for the separating the sheepe from Goats g Conspir for pretend Reform p 47.55 Arthing sedu That besides Christ the Pope is Iudge of the quicke and dead An error of the Papists h Extrauag de sent Excom C. anobis 24 q. 2. That afore the Iudgement there shall be a golden world the godly and one besides enioying the same peaceably and gloriously as the Iewes imagine i Confess Aug. ar 17. That the Beleefe touching the generall Iudgement of Christ over the liuing and dead is a doctrine mysticall or a mystery no history as k H. N in his Instruct praef sent 5. H.N. teacheth That the righteous are already in godly glory and shall from henceforth live euerlastingly with Christ and raigne upon the earth as the l H. N Ibid. sent 1. ar 8. sect 35. and in his Euang. c 1 sect 1. Alent confes in the Display Family of Love holdeth 5. Article Of the Holy Ghost The holy Ghost 2 proceeding from the Father and the Sonne 3 is of one substance maiesty and glory with the Father and the Sonne very and eternall God The Propositions 1 The holy Ghost is very and eternall God 2. The holy Ghost is of one substance maiesty and glory 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 the very and eternall God the Scriptures teach us For he is the Creator of all things In the beginning God created the heaven and the earth c. And the Spirit of God mooved upon the waters a Gen. 1.1 2. O Lord how manifold are thy workes c If thou hide thy face they are troubled if thou take away their breath they dye and returne to their dust if thou send forth thy Spirit they are created b Psal 10.24 29 30. Ergo the holy Ghost is God Christians are to be baptized in the name of the Holy Ghost c Matth. 28.19 aswell as of the Father and the Sonne Therefore is he very God Ananias lyed unto God d Act. 5.3 4 9. and Sapphira tempted God when both he lyed vnto the holy Ghost and she tempted the Spirit of the Lord. As God he chooseth assigneth and sendeth forth men for the ministery of the Gospell e Acts 13 2 4. as God hee decreeth orders for his Church and people f Act. 15.28 and as God he is to be inuocate and prayed vnto as well as the Father and the Sonne g 2 Cor. 13.13 Vpon this and the like words I beleeve in the holy Ghost h Sym. Apost Symb Nicen. I beeleeve in the holy Ghost the Lord and giver of life i Symb. Atha the Catholike Faith is this that we worship one God in Trinity and Trinity in Vnity c. The Father is God the Sonne is God and the holy Ghost is God And yet they are not three Gods but one God k c. say the ancient Fathers which also is the Faith and confession of all Gods people at this day l Confess Helv ar 6 c. 2. c 2. Basil ar 1. Bohe c. 3. Iâ—â—â— ar 8 August ar 1. Wittemb c. 1. Suevica ar 1. Gal. 6. Harm confess praef The Errors and adversaries vnto this truth This maketh to the condemnation of the Pneumatomachereof whereof Some impugne the deity of the holy Ghost as did in old time Samosatenus a Epiph. and Photinus b Vinc. Lyr. l. advers haer of late yeeres Servetus c Beza epist 1. Ochinus d Zanch. de 3. El l. 4 c. 1. abroad and Francis Ket e Burnt at Norwith 14. Ian. 1588. Hamant f Holinsh chro fol. 1297 and certaine Brownists g Who whisper in corners that
we must not beleeue in the holy Ghost saith Bredwell writing against Glouer p. 102. among us at home Some affirme the holy Ghost to be but a meere creature as did Arius h Theod. l 5. c. 10. the Semiarians i Philast the Macedonian heretikes k Soz. l. 4. c 27. the Tropickes l Athan. Ochinus m Zanch. de El par l. 2. c. 5. Some haue assumed the style and title of the holy Ghost unto themselues as did Simon Magus n D. â—ren Montanus o Eus I. 5. c. 18. and Manes p Chry des S. Some have given the title of the holy Ghost vnto men and women so Hierax said that Melchisedech was the holy Ghost q Epiphan Simon Magus tearmed his Helene the holy Ghost r Epiphan The Helche said the holy Ghost was a woman and the naturall sister of Christ Å¿ Epiphan Many Papists and namely the Franciscanes t Alcar Fr l â— blush not to say that S Francis is the holy Ghost 2. Proposition The holy Ghost is of one substance maiesty and glory with the Father and the Sonne The proofe from Gods Word THE holy Ghost effâ—cted the incarnation of Christ a Mat 1.18 10. Luke 1.35 teacheth all things b Ioh. 14.26 leadeth into all truth c Ioh. 26.13 giueth vtterance to his seruants d Acts 2.4 and gifts unto his people e 1 Cor. 12.8 placeth Rulers in the Church and Ouerseers to feede the flocke of God f Acts 20.28 sealeth the Elect vnto the day of redemption g Eph. 4.30 aswell as the Father and the Son and these three viz. the Father the Word and the holy Ghost are one h 1 Iohn 5.7 Therefore is the holy Ghost of one substance maiesty and glory with the Father and the Sonne And this was the beliefe of the ancient Fathers I beleeue say they in the holy Ghost the Lord and giuer of life c. who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets i Symb. Nicen. The Godhead of the Father of the Sonne and of the holy Ghost is all one the glory equall the maiesty coeternall Such as the Father is such is the Sonne and such is the holy Ghost c. And in this Trinitie none is afore or after other none is greater or lesse then another But the whole three persons be coeternall together and coequall k Symb. Ath. The very same doe all reformed Churches beleeue and confesse l Confes Helv 1. ar 6 2. c. 3. Basil ar 1. Bohem. c. 3 Gal ar 1. Belg. ar 1. Aug. ar 1 Wittemb c. 1 2. Sucrica ar 1. The Errors and adversaries unto this truth The premisses doe make Against the Tretheites which affirme the holy Ghost to be inferiour unto the Father a Zanch de 3. Eâ— par 2 l. 5. c. 1 Against the Arrians who said the holy Ghost was inferior to the Sonne b Aug. contr Mar. Aâ—rian Against the Macedonian heretikes who held the holy Ghost to be but a minister and servant of the Father and the Sonne c Ruffin l. 1. c. 25. yet of more excellent maiesty and dignity then the Angels d Niceph. l. 9. c. 17. Against many erroneous spirits which deliver the holy Ghost to be nothing else but The motion of God in his creatures as did the Samosatenians e Confess Aug. 5. ar 3. A bare power and efficacy of God working by a secret inspiration as the Turkes f Pol. of the Tur. Emp. 3. c. and certaine English Sadduces doe imagine * Hutâ—â— inson in his Image of God c. 24. p 112 â— The Inheritance allotted to the faithfull g H. N. in his Inâ—â—ruct praef seâ—â— 7. and the being or vertuous estate of Christ h Idem in his Spir. and praef sect 14. as dreameth H.N. The affection of charity or Love within vs an error of Petrus Lombardus i Sen l. 1. dist sect 5. 2. Gods love fauour and vertue whereby he worketh in his children so thought Ochinus k Zanch. de 3. E. par 1 l 4. c 1. and Servetus l Zanch ib. l. 1. c. 2. 2. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods Word THe proceeding of the holy Ghost from the Father and the Sonne we gather from the holy Scripture which teacheth how The Father sendeth the Comforter which is the holy Ghost in the name of the Sonne a John 14.16 and the Sonne sendeth the Comforter the Spirit of truth from the Father b John 15.26 he proceedeth of the Father c Ibid. and is sent of the Sonne d John 16.7 So with us say the ancient Fathers and Christians He proceedeth from the Father and the Sonne e Symb. Nicâ—n The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one Sonne not three Sonnes one holy Ghost not three holy Ghosts f Symb. Athan. which is the faith of the moderne Christians g Confes Hâ—â— 1. c. 3. Gal. c. 3 Belg. ar 8. 11. Wittemb c. 3. Sucrica ar 1. The adversaries unto this truth This discovereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe a Basi serm de sp S. That the holy Ghost proceedeth from the Father but not from the Sonne as at this day the Grecians b Russe Commonweale â— 23 the Russians c Guagnin de relig Moscov the Moscovites d Father de relig Moscov maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an errour of Peter Lombard e T. Sent l. 1. distinct 14. uncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiency of the holy Scripture for salvation Holy Scripture 1 containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the faith or be thought requisite and necessary to salvation 2 In the name of the holy Scripture we doe understand those Canonicall bookes of the Old and New Testament of whose authoritie was never any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Ioshua Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Ecclesiastes or the
Preacher Canticles or Song of Solomon 4. Prophets the greater 12. Prophets the lesse And the other bookes Hierome saith the Church doth reade for example of life and instruction of manners but yet doth it not apply to stablish any doctrine such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Book of Hester The Booke of Wisdome Iesus the Sonne of Sirach Baruch the Prophet Song of the 3. Children The Story of Susanna Of Bel and the Dragon The Prayer of Manasses The 1. Booke of Maccabees The 2. Booke of Maccabees 4 All the Bookes of the new Testament as they are commonly received we doe receive and accompt them for Canonicall The Proposition 1. The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3 The third and fourth Bookes of Esdras the Booke of Tobias c. are Apocryphal 4. Of the New Testament all the Bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeved for the salvation of man The proofe from Gods Word THe holy Scriptures to be sufficient to instruct us in all things necessary to be knowne and beleeved for mans salvation the Word of God teacheth Ye shall put nothing unto the Word which I command you saith the Lord neither shall ye take ought there from Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought therefrom Thou shalt not turne away from it to the right hand not to the left that thou maiest prosper whithersoever thou goest c Jos 1.7 Every Word of God is pure c. Put nothing unto his words lest he reproove thee and thou be found a lyer d Prov. 30.5 6. These things are written that ye might beleeve c. and that in beleeving ye might have life through his Name e Joh. 20.31 The whole Scripture is given by inspiration of God and is profitable to teach to improove to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect unto all good workes f 2 Tim. 3.16 17. If any man shall adde unto these things God shall adde unto him the plagues that are written in this booke and if any man shall diminish of the words of this booke God shall take away his part out of the booke of life and out of the holy Citie and from those things which are written in this booke g Rev. 22.18 Hereunto Gods people both alwayes have and at this present doe subscribe h Confes Helv. 1 ar l 4. 20. 1. Basil ar 10. Boke c. 1 Gal. ar 2. 4 5. Bel. ar 7. Saxon. ar â— Wittemb c. 30. Suev ar 1. The Errors and adversaries â—â—â—o this truth Therefore adversaries be we to all adversaries to this truth especially To such as scorne and contemptuously reject the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures a Aug. contra Pâ—â—â—ll 1. c. 27. and Pope Leo the tenth who tearmed the holy Gospel a fable of Christ b Apol. Steph. fol 3. 58. and doe the prophane Atheists c Nâ—sh in Christ his teares p. 39. a. Also to such as debase the credit and estimation of the holy Scriptures as David George did d Hist Davidis Georg. and both doe the Papists who have an opinion that the Scriptures of God are not sufficient to instruct mankinde unto salvation e Lâ—â—â—a l. 1. c. 1. and the Anabaptists which deeme not the holy Bible to be the Word of God f Buâ—â—in cont Catabap l. 1. with the Family of Love in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture-learned Also to them which with Gods Word do equall their own doctrine Injunctions Precepts and Traditions as doe the Papists For of their doctrin say the Rhemists Whatsoever the lawfull Apostles Pastors or Priests of Gods Church preach in the unitie of the same Church meaning the new Church of Rome is to be taken for Gods own word g Test Rhem. anâ— 1 Thes 2 12. To the same purpose but more blasphemously Stapleton As the Iews were to beleeve Christ so are we simply and in every thing to beleeve the Church of Rome whether it teacheth truth or errors h Stapl. antid Evang in Luc. 10.16 p. 528. Whatsoever by the authoritie of the Church is commanded ought of all men to be esteemed as the very Gospel saith Abbat Trithemius i Tract de propriet Monach. c. 4. of Popish precepts and our English Rhemists k Test Rhem. an 1. Thes 4.8 He that despiseth the Churches or her lawfull Pastors precepts And of their Traditions He that refuseth Ecclesiasticall traditions deserveth to be throwne out of the Church among the heathen as well as he which refuseth the Gospel saith Didacus Stella l Stella in Luc. 10 fol. 20. and the Councell of Trent with like affection of godlinesse and reverence embrace we and worship the bookes of the Old and New Testament and Ecclesiasticall Traditions saith the Councell m Concil Trid. sess 4. The like opinion have the Moscovites of Traditions n Ruff. Com. c. 23. To them finally are we adversaries which above the Scriptures doe preferre their owne 1 inventions as did the Philosophers whereof one said of Moses That good man maketh a trim discourse but prooveth nothing and the Grecians to whom the Gospel is foolishnesse o 1 Cor. 1.23 2 and imaginations as did the Manichies p Epiphan David George q Hist Da. Geo. and doe the Turkes r Pol. of the Tur. em c. 3.23 and Family of Love Å¿ Display A. 6. 3 or Traditions as doe the Papists who more cruelly doe punish the violaters of their own Traditions and ordinances then they doe the breakers of Gods Commandements 4 or Statutes Edicts Iudgements Proclamations c. proceeding from the braine of man as Machiavell doth and his Schollers 2. Proposition All the Bookes in the volume of the Bible are not Canonicall but some are That some bookes and namely those above mentioned are Canonicall it hath bin granted by the best learned and most godly of long time And as all reformed Churches in the world are of the same judgement with us so in their publike Confessions some have so accounted and judged of them as we do a Confess Gal. ar 9. Belg. ar 4 Adversaries to this truth Therefore to speake first of the Canonicall bookes of the old Testament much have they offended which either rejected all or allowed but some of the bookes of the old Testament of the former sort were the Severians a Trit â—ur de eccles scrip Basilides b
Epiphan Carpocrates c Epiphan and the Manichies d Aug. de bono pers l. 2. c. 11. and the Catabaptists e Zuing. l. contra Catabap of the latter were sundry whereof Some received no more but onely the five bookes of Moses as the Sadduces f D. Whit. de S. Scrip. contra Bellar. q. 1. c. 3 Some of all the bookes in the Old Testament reject the works of Moses and namely his foure last bookes as the Moscovites g Russe Com. c. 23. Some embraced the Law onely and the Prophets as the Samarites h Cyril Catech 18. Some esteemed neither the Law nor the Prophets as the Appelleans Tertul. de praef haert Some had in contempt the booke of the Canticles as Sebastian Castellio k Beza in vita Calv. And some the booke of Iob as the Anabaptists l VVhitalt de S. Scrip. contra Bellar. q. 1. c. 3. 3. Proposition The third and fourth bookes of Esdras the booke of Tobias c. be Apocrypha That divers and namely those bookes mentioned are Apocrypha we are neither the first that said nor they alone which affirme the same For so judge of them did the alone Councell at Laodicea a Can. 59. and doe the Churches reformed and namely in France b Confes Gal. ar 3. Confess and Belgia c Belg. ar 4. Errors and adversaries unto these truths So that they are to be held and taken heed of as Seducers which upon the Church would thrust either other mens workes and devices not comprised in the Bible as would Some the new prophets Barobas and Barolf or Basiliâ—es the Heretike a Euseb eccles hist l. 4. c. 8. Some the manifestation of Marcion the Heretike b Tertul. de haeret Some the mysteries of Manichie the Heretike c Magdenburg eccles hist c. 3. c. 11. Others Esaias Ascensorium of Hierax the Heretike d Epiphan Others the Gospel after the Egyptians after S. Andrew S. Iames the lesser S. Peter S. Bartholomew the 12. Apostles Barnabas Nicodemus Thaddeus Others the Canons of the Apostles Others the Acts of S. Abdie S. Andreas S. Paul Peter Philip Thomas Others the Revelation of S. Paul Steven Thomas Others the Bookes of the Anabaptists of H. N. with Popish Legends 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 e Concil Tri. sess 4. decr de Can scrip 4. Proposition Of the New Testament all the bookes are Canonicall Although some of the ancient Fathers and Doctors accepted not all the bookes contained within the volume of the New Testament for Canonicall yet in the end they were wholly taken and received 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 judge them Canonicall not so much because learned and godly men in the Church so have doe receive and allow of them as for that the holy Spirit in our hearts doth testifie that they are from God They carry a sacred and divine authoritie with them and they doe also agree in all points with the other bookes of God in the Old Testament Errors and adversaries unto this truth Therefore in admitting all and every of these bookes and acknowledging them to be Canonicall we demonstrate our selves to be against Such as rejected all the new Testament as did the Iewes and our Matthew Hamant a Holinsh chro fol. 1299 Such as allowed part but not the whole new Testament and these were of divers sorts whereof Some allowed of the Evangelists onely Matthew as the Cerdonites b Eus l. 3. c 27. and Ebionites c Iren. l. 1. c. 26 others onely Luke as the Marcionites d Iren. ibid. others onely Iohn as the Valentinians e Idem l. 2. c. 11. Some accepted onely the Acts of the Apostles as the Tatians others of all other bookes rejected the said Acts as the Manichies g August l. de vtil cred and the Severites h Euseb Some of S. Pauls Epistles took the Epistles unto Timothy and Titus onely to be Canonicall as Marcion the heretike i Iren. l. 3 c. 12 Some as Apocryphal refuse the Epistles unto Philemon k Theod. arg in epist Paul ad Tit. others the Epistles unto the Hebrews the Epistle of S. Iames as Althemerus l Althemer in c. 2. epist Ia. others the first and second Epistles of Iohn with the Epistle of Iude as Wigandus m Wigand others the Epistle unto the Hebrews of Iames the two last of Iohn and of Iude as Cardinall Cajetane n See Whitak against W. Rainolds c. 7. Some rejected the book of Saint Iohns Revelations or the Apocalypse as Heshusius o Lib de 600. error pontif we are also against them which allowed neither the whole new Testament nor those bookes wholly which they embraced as the Marcionites who defaced all those places in the Gospel after Luke and in the Epistles which concerned either the divinitie or humanity of our Saviour Christ p Iren l. 2. c. 29 And lastly are we against them which receive the whole new Testament but deface and put out such texts as mislike them as the Turkes who scrape out whatsoever they finde touching the passion of Christ alleadging how it was added purposely by the Iewes in derision of Christians q Aul. l. 2. p 5 7. Article Of the Old Testament 1. The Old Testament is not contrary to the New For both in the Old New Testament everlasting life is offered to mankind by Christ who is the onely Mediatour betweene God and man being both God and man 2. Wherfore they are not to be heard which faine that the old Fathers did looke onely for transitorie promises Although the Law given from God by Moses as touching 3 Ceremonies and Rites do not bind Christian men 4 nor the civill precepts thereof ought of necessitie to be received in any Common-wealth yet notwithstanding no Christian man whatsoever is free from the obedience of the commandements which are called morall The Propositions 1. The Old Testament is not contrary to the New 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 observation of the Iudaicall ceremonies 4. The Iudiciall lawes of the Iewes are not necessarily to be received or established in any Common-wealth 5. No Christian man whatsoever is freed from the obedience of the Law Morall 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 New it may be prooved by many invincible arguments yet it is most apparent in that our Saviour Christ very God and very
man as above art 2. hath bin declared is offered unto mankinde for his eternall salvation by them both For We learne that there is one and no Christs moe in the New a Act. 3.25 Gal. 3.8 10. and we learne the same in the Old Gen. 22.18 A Math. 16.16 That Christ is the Sonne of God in the New â—t 13.33 we learne the same in the Old Psal 27. That Christ is very man in the New 1 Heb. 2.14 5 16 we learne that he should be so from the Old Esâ— 11.1 â—nd 53.3 That Christ was borne at Bethelem in the New Matth. â— 1 we learn that he should be so from the Old Mâ—â—h 5.2 That Christ was borne of a Virgin in the New Matth. 2.23 we learne that he should be so from the Old Esa 7.14 That Christ was honoured of Wise-men in the New Matth. 2.11 Esa 60.6 we learne that he should be so from the Old Matth. 21.1 That he rode upon an Asse unto Ierusalem from the New Zach. 9.9 we learne that he should so doe from the Old Luke 22.7 That he was betrayed in the New Zach. 11.12 we learne that he should be so from the Old Acts 8.33 1 Cor. 5.4 1 Pet. 2.24 That he suffered not for his owne but for our transgressions in the New Esa 53.5 we learne that he should so doe from the Old Act. 2.29 31. 1 Cor. 5.4 In the New that he rose againe from the grave Matth 12.40 from the Old that he should so doe Psal 16.10 And in the New that he ascended into heaven Ionas 1.17 and 2.10 and in the Old that he should so doe Eph 4.8 Psal 51.18 The Errors and adversaries unto this truth We are then adversaries to them all which reject as of no reckoning the Old Testament as did both old heretikes as Basilides Carpocrates and the Manichies a See 〈◊〉 6. Prop. 2. and the new Libertines who say the Old Testament is abrogated b Builin câ—â— Anab. l. 2. c. â— 2. Proposition The old Fathers looked for eternall happinesse through Christ as well as for temporall blessings The proofe from Gods Word THe Old Fathers to have looked not onely for transitory promises but also for eternall happinesse through Christ the holy Scripture doth manifest Saint Paul saith 1 Cor. 〈◊〉 â— Brethren I would not have you ignorant that all our Fathers were under the cloud 2. and all passed thorow the red Sea and did all eate the same spirituall meat and did all drink the same spirituall drinke 3. 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 Heb. 11.7 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 enjoy the pleasures of sinne for a season esteeming the rebukes of Christ greater riches then the treasures of Egypt for he had respect unto the recompence of the reward Ibid. 24.25 26. c. All these through faith obtained good report and received not the promise God providing a better thing for us that they without us should not be made perfect d Ibid. 39 40. Abraham rejoyced to see my day e Rom 8.5 6. Abraham above hope beleeved under hope that he should be the father of many nations f Rom. 4.18 Of which salvation the Prophets have inquired and searched g 1 Pet. 1.10 This truth was never doubted of in the Church of God and is publikely acknowledged by some confessions h Helv. 2. c. 13. Saxon ar 13. The adversaries unto this truth They are not then to be heard which thinke the Fathers and faithfull people before Christ his time hoped onely for temporall and not for spirituall and if for spirituall yet not for eternall happinesse as did many of the Iewish Atheists a Psal 53.1 and Sadduces b Acts 23 2â— and doe the Family of Love which make the promises of happinesse by temporall blessings to be accomplished in transitorie life Hence H.N. very strangely allegorizeth of the land of promise when he calleth it The good land of the upright and concordable life and saith that The lovely being or nature of the Love is the life peace and joy mentioned Rom. 14.6 and the land of promise wherein honey and milke floweth spoken Exo 43. a 13. a. Deut. 8. b. This and more a great deale to this effect hath H. N c In his booke entit The spâ—land of peace c. 18.9 10. c. 2.4 5. 3. Proposition Christians are not bound at all to the observation of the Iudaicall ceremonies The proofe from Gods-Word THat neither the whole Law ceremoniall of the Iews nor any part thereof is necessarily to be observed of us Christians the holy Scripture teacheth us by Peters vision a Acts 10.13 the Apostles decree b Act. 15.24 29. and by the doctrine of S. Paul c Gal 1.3 4. and 4.10 11. Eph. 2.14 15. Col. 2.16 17. As all beleeve so some Churches publikely acknowledge the same d Confess Gal. ar 13. Belg ar 25. Errors and adversaries unto this truth In a wrong opinion therefore be they who are of minde either that the law Ceremoniall wholly is to continue and be in use or that part thereof is yet in force and must be The former of these was the opinion of the false prophets a Acts 15.1 2 the Cerinthians b Euseb the Ebionites c Iron l. 1. c. 26. and is of the Iews Armenians and Family of love d H. N. evang c. 12. sect 4. 9. the latter is an error of our home Sabbatarians For say they The Sabbath was none of the Ceremonies which were justly abrogated at the coming of Christ e D. B. Sab. doctrine 1. booke p. 11. When all Iewish things have bin abrogated only by their very words the Sabbath hath continued still in the Church in his proper force that it might appeare that it was of a nature farre differing from them f Ibid. p. 10. Whereas all other things were so changed that they were cleane taken away as the Priesthood the Sacrifices and Sacraments this day meaning the Sabbath day was so changed that it yet remaineth which sheweth that though all the other were ceremoniall and therefore had an end This Sabbath was morall and therefore abideth still g Ibid p. 4 1. The Commandement of Sanctifying every Seventh Day as in the Mosaicall decalogue is naturall morall and perpetuall is their doctrine h Ibid. p. 7. 4. Proposition The Iudiciall lawes of the Iewes are not necessarily to be received or established in any Common-wealth The proofe from Gods Word THe truth hereof apeareth by the Apostles decree a Acts 15.20 28
29. which sheweth vvhereunto onely the Primitive Church necessarily was tyed By the Apostles doctrine b Rom. 13.1 1 Pet. 2.13 14 which enjoyneth the Christians to yeeld obedience unto the ordinances of their lawfull Governers and Commanders whatsoever By the Apostles example and namely of the blessed Saint Paul c Acts. 16.37 Act. 22.25 c. Act. 25.11.12 who tooke benefit and made good use of the Romane and Emperiall Lawes Errors and adversaries unto this truth This truth neither is nor ever was oppugned by any Church Onely among our selves some thinke us necessarily eyed unto all the Iudicials of Moses as the Brownists For they say The Iawes Iudiciall of Moses belong as well unto Christians as they did unto the Iewes a Barrowes disco p. 127. Others that we are bound though not unto all yet unto some of the Iudicials as holdeth T. C. b 1. Reply sect 1 3. and Philip Stubs c Anatom of abuses 2. part Dâ—b 5. Proposition No Christian man whatsover is freed from the obedience of the law Morall The proofes from Gods Word THink not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfil them For truly I say unto you saith our Saviour Christ til heaven and earth perish one jot or one tittle of the law shall not scape till all things be fulfilled whosoever therefore shall break one of these least Commandements and teach men so shall be called the least in the Kingdome of Heaven c a Matth. 5.17 18 19. If thou wilt enter into life keep the Commandements c. Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy father and thy mother b Mat. 19.17 18 19. Doe we make the Law of none effect through faith God forbid yea we establish the Law c Rom. 3.31 Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God d 1 Cor. 7.19 The publike confessions of the Churches of God in France e Art 23. and Belgia f Art 25. agree with this Doctrine Errors and adversaries unto this truth Whereby are condemned as most wicked and unsound the Opinions Of the Manichies who found fault with the whole Law of God as wicked and proceding not from the true God but from the prince of darkenesse a Aug. conâ— Faust epist 11. and 74. Of Brownist Glover whose opinion was that Love now is come in the place of the ten Commandements b Bredweb detect p. 119. Of Iohannes Istebius and his followers the Antinomies who will not have Gods Law to be preached nor the conscience of sinners to be terrified and troubled with the Iudgements of God c Sim. Paulimeth par 2. de lege Deâ— p. 54. Of Banister among our selves who held how it is utterly evill for the elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth d Bani error 8. Article Of the three Creedes 1 The three Creeds Nicene Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to be received and beleeved For 2 they may be prooved by most certaine warrants of holy Scripture The Propositions 1. The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved 2. The three Creeds viz. The Nicene Athanasian and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved THis proposition the Churches of God both anciently and in these last dayes a Confess Helv. 2 c. 11. Gal. ar 5. Belg ar 9. Saxo ar 1. doe acknowledge for true The errors and adversaries unto this truth Therefore much out of the way of godlinesse are they which tearme the Apostles Creede A forged patchery as Barrowe doth a Bar. dis p. 76. and Athanasius Sathanasius Creede so did Gregorius Paulus in Polonia b Genebr l. 4. p. 1158. and the new Arrians and Nestorians in Lituania c Surius chro p. 320. My selfe some 28. yeares agoe heard a great learned man whose name upon another occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole and an Asse for his booke de tribus Elohim which refuteth the new Arrians against whose founders the Creeds of Athanasius and Nicene were devised Him attentively I heard but could never since abide for those words and indeed I never saw him since 2. Proposition The three Creeds viz. the Nicene Athanasian and of the Apostles may be prooved by the holy Scripture The proofe from Gods Word THan this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom we are to beleeve is for essence but one a Deut. 6.4 Mal. 2.10 1 Cor. 8.4 Eph 4.5 6. in persons three b Matth. 3.17 Gal. 4.6 1 John 5.7 viz. The Father the Creator c Psal 134.3 the Son the Redeemer d Esa 53.4 Rom. 5.18 Gal 3.13 Eph. 2.16 1 Iohn 2.2 the holy Ghost the Sanctifier e 1 Cor. 1.21 22. 1 Pet. 1.2 Next of the people of God which we must thinke and beleeve is The holy f Eph. 1.3 4. and 2.21 Col 2.22 and Catholike Church g Esa 54. 2. Psal 87.4 Acts 1.8 c. Eph. 2 14. Reu. 5.9 The Communion of Saints h Eph. 4.15 1 Cor. 10.16 Heb. â—0 25 1 Iohn 1.7 Pardoned of all their sinnes i Esa 44.22 Math. 18.23 c. Col. 2.13 And appointed to arise from death k Ioh. 5.28 1 Cor. 15. Phil 3.21 1 Iohn 6.39 and to enioy eternall life both in body and soule l Pet. 1.4 Reuel 21.4 The aduersaries vnto this truth Therfore we are enemies to all aduersaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarians Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sin standeth not in the following of Adam as the Pelagians doe mainely talk but 2 it is the fault and corruption of the nature of euery man that naturally is engendred of the off-spring of Adam whereby man is very farre gone from originall righteousnesse is inclined to euill so that the flesh lusteth against the Spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the Flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some doe expound the wisedome some the Sensuality some the affection some the desire of the flesh is not subiect to the Law of God
and although there is no condemnation for them that beleeue are baptized 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 deare 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 find of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall a Râ—m â— 15 1 〈◊〉 1â— 21 partly by the subtill suggestions of the diuell b Gen. 3.4 partly through his owne free will and the propagation of Adam his corrupted nature vnto his seed and posterity Except a man be borne againe he cannot see the Kingdom of God saith our Sauiour Christ c 2 Coâ— 11.3 As by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as al men haue sinned saith S. Paul d Ioh 3â—3 As new-borne babes desire the sincere milke of the Word that ye may grow thereby saith S. Peter e 1 Pet. â— 2 And S. Iames f Iam. 1.18 Of his own 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 g Eph. 2.1 3 4 â— You that were dead in trespasses and sinnes c. were by nature the children of wrath as wel as others But God which is rich in mercy through his great loue where with he loued vs euen when we were dead by sins hath quickened vs together in Christ c. The subiect thereof is the old man with all his powers mind will and heart For in the mind there is darkenesse and ignorance of God and his will h Matth 12. â—4 Rom. 6 7 1â— or 2.14 1 Iohn 3.1 5.19.20 Matth 5.29 and in the will and heart of man there is concupiscence and rebellious affections against the Law of God Acts 7 39. and 15 9. Rom. 1 â—1 â—am 1.13 14. And the effects of this Birth or Originall sinne are first actuall sinnes they both inward as vngodly affection and outward as wicked lookes prophane speech and diuelish actions k Matth. 15.19 next an euill conscience l 1 Iohn 3 2â— which bringeth the wrath of God m Rom. 1.18 Col. 3.5.6 death n Ioh. 8.24 Rom. 5.12 Iam 1.15 and eternall damnation o Rom. 5.18 All Churches of God beleeue this and some in their publike confessions testifie so much p Confess Helv. 1. ar 8 2 c 8. Bassi â—r 2. Bohem. c. 4. Gal. ar 9 11 Belg. ar 15. August ar 1. Saxon. ar 2. Errors and aduersaries vnto this truth Thus armed with authority and forces from the Word of God and assisted with the neighbour Churches we offer battell 1. To the Iewes q Fr Laut 2. 2. Villa nim de forma Second on l. 1. c. 13. Carpocratians Clem. Alex. strâ—m lib 3. and Family of Loue Display in Allâ—ns conâ— who flatly deny 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 Tapp tract de pec Orig. Such as are infected onely with Originall sinne are free from all sensible punishment Th. Aquin. l. 4. â—â—st 1 â— q â— ar 2. 3. To Florinus and Blastus who make God the Author of sinne x â—onfess Heâ—â— 2. c. 8. ex l. 〈◊〉 4. To the Sabbatarians among vs who teach that The Life of God in Adam before his fall could not continue without a Sabbath y Sal. doct 1. booke p. 15. The Sabbath was ordained before the fall of Adam and that not onely to preserue him from falling â—â—iâ— but also that being holy and righteous still he might have bin preserued in the fauour of God which D. B. deliuereth in his Sabbath doctrine Ibid. 2. booke pag 182. 5. We are also aduersaries 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 eâ—â—ry 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 deny the same as the Church in France Conâ—â—â—â— Gal â—â— â—0 and the Low-countries b Confâ—ss Belgâ—ar 15. but it is partly the Imputation of Adam his disobedience vnto vs c Rom. 5.12 16 Confess Aug. aâ— 2. Saxon. ar 1 2 Witt. c. 4. and partly the fault and corruption of mans nature d Rom. 3.23 7.18 Eph 1.3 as the Churches also acknowledge e Confess Helâ— 2 c 8 Gal. ar 10 Bohe. c 4 Aug. ar 2. Saxon ar 2. Wittemb c. 4 The errors and aduersaries vnto this truth Aduersaries vnto this truth are The Pelagians f August de prâ—meritis c. â— 2 3. and Family of Loue g Display in Aâ—lens conf 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 Tertull. or vnto the divell as did the Valentinians i August The Manichies who preached that this sinne is another and a contrary substance within vs and proceedeth not from our corrupted nature k August de haeres The Apollinarians who held originall sinne to be from nature f Athan de incar Christi The Papists who affirme that some persons and namely the Virgin Mary g Concil Trid sess 5 decr de pec Orig. Alb. Mig â— 74. super Euang. Mistuâ— est c. Paulus de Palacio in Mat. c. 11 p. 46 3 is free from this Originall sinne 3. Proposition Originall sinne remaineth in God his deare children The proofe from Gods Word I Allow not that which I doe for what I would that doe I not but what I hate that doe I saith S. Paul a Rom. 7.15 The flesh lusteth against the Spirit and the Spirit against the flesh so that ye cannot do the same things that ye would b Gal. 4.17 Euery man is tempted when hee is drawne away by his owne concupiscence and is enticed c Iam. 1.14 Dearely beloued I beseech you as strangers abstaine from fleshly lusts which fight against the soule d 1 Pet. 2.11 Nothing is more true e Confes Helv 1.
ar 8. 2. c. in the iudgement of Gods people f Basil ar 2. Gal. ar 11. Saxon ar 11. Errors and aduersaries 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 Virgin Mary a Concil Basil sest 6. Test Rhem. annot Rom. 5.14 Against Giselbertus whose doctrine is that Baptisme once receiued there is in the baptized no sinne at all either originall or actuall b Giselb lib. alte cat Synag eccles c. 8. Against the Family of Loue who affirme that the elect and regenerate sinne not c H.N. Document sent c. 2. sect â— c 13. sect 5 Against the Carpocratians whereof some boasted themselues to be euery way as innocent as our Sauiour Christ d Iren. l. c. 24. Against the Adamites both old e Epiphan and new f Aeneas Sylv. hist Bohe. c. 42. 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 impeceable and had attained vnto the very top and pitch of perfection in vertue and godlinesse g Carranza summa Concil 4. Proposition Concupiscence euen in the regenerate is sinne Concupiscence in whomsoeuer lusteth against the Spirit a Gal. 5.1 7. fighteth against both the soule b 1 Pet. 2.11 and the law of the mind c Rom. 7.23 and theâ—efore but that there is no condemnation to them which are in Christ Iesus d Rom. 8.1 it bringeth death damnation e Gal 5.17 21. Iam. 1.14.15 Mortifie therefore your members which are vpon earth saith S. Paul Coloss 3.5 vnto the Colossians fornication vncleannesse 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 lust g 1 Pet. 3.11 To the same purpose is both the doctrine and Confessions of Gods people h Confess Helv 2. c. Saxon. ar 2 10. Errors and aduersaries vnto this truth Therefore we mislike their opinions as unsound which say that concupiscence either is no sinne at all or but a veniall fin the former was an assertion of the Pelagians Confess Aug ar 2. 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 sin but onely a punishment Lomb l. 2. dift. 32. â— Catech Trid. praecep 9. 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 grieuous sinnes and decreeth how Concupiscence is noâ— sinne but proceedeth from sinne and inclineth vnto sinne d Concil Trid ses S. decreto de pec Orâ—g Glouer the Brownist said that the intemperate affections of the minde issuing from concupiscence are but veniall sins e Bred. detect â—9 1 9. 10. Article Of Free-will 1 The condition of man after the Fall of Adam is such that he cannot turne prepare himself by his owne naturall strength good workes 2 to faith 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 may doe outward and euill 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 renewed 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 VVEE deny 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 have the bruit beasts and prophane Gentiles as it is also well obserued in our neighbour Church a Confes Helv. 2. cap. 9. Aug. ar 28. Saxon. 3.4 7. Besides man hath free will to performe the workes of Satan both in thinking willing and doing that which evill is For the imaginations of the thoughts of mans heart are onely evill continually b Gen. 6.5 evill even from his youth c Confes Helv. 2. c. 9. and 1. ar 9 Bohem. c. 4. A truth confessed by our brethren Aduersaries to this truth A false perswasion is it therefore that man hath no power to mooue either his body so much as vnto ourward things as Laur. Valla dreamed a Simon Pauli meth par 2. de lib. Ar. or his minde vnto sinne as the Manichies maintained affirming how man is not voluntarily brought but necessarily driuen to sinne b Aug. epist 28 2. Proposition Man cannot doe any worke that good is and godly being not as yet regenerate The proofe from Gods Word THE wisedome of the flesh is enmity against God for it is not subiect to the Law of God neither indeed can be They that are in the flesh cannot please God a Rom. 8.7 8. â— The naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned b 1 Cor. 2.14 No man can say that Iesus is the Lord but by the holy Ghost c 1 Cor. 12.3 We are not sufficient of our selves to thinke any thing as of our selues but our sufficiency is from God d 2 Cor. 3.5 Without me ye can doe nothing saith our Sauiour Christ e Iohn 15.5 Which is the confession of the godly reformed f Confes Helv 1. ar 9. 2. c. 9 Basil ar 2. Behem c. 4. Aug. â— ar 18. Belg. ar 14. The adversaries unto this truth Adversaries unto this truth are all such as hold that naturally there is free will in us and that unto the best things So thought the Pharises the Sadduces the Pelagians a August de pec mer. l. 3. and the Donatists b Idem contra Petil. cap 19. and the same affirme the Anabaptists c Zuing. contra Catabap and Papists For say the Papists Man by the forme and power of nature may love God above all things d Gab. Bâ—el 3. sent dist 37. Man hath free will to performe even spirituall and heavenly things e Concil Trid. sess 6. c. 1. Men beleeve not but of their own free will f Test Rhem an Mat 20.16 It is in a mans free will to beleeve or not to beleeve
to obey or disobey the Gospell of truth preached g Ibid. annot marg p. 408. The Catholike popish religion teacheth free-will 3. Proposition h Hills quart 13. reas Man may performe and doe good workes when he is prevented by the grace of Christ and renued by the holy Ghost The proofe from Gods Word IN a man prevented by the grace of Christ and regenerate by the holy Spirit both the understanding is enlightned so that he knoweth the secrets and will of God and the mind is altogether changed the body enabled to doe good works To this purpose the Scriptures are plentifull I will put my law in their inward parts and write it in their hearts a Jer. 31.33 No man knoweth the Father but the Son and he to whom the Sonne will reveale him b Matth. 11.27 Luke 10.22 Blessed art thou Simon the Sonne of Ionas for flesh and blood hath not revealed it unto thee but my Father which is in heaven c Matth. 16.17 No man can say that Iesus is the Lord but by the holy Ghost To one is given 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 works and to another prophecie and to another the discerning of spirits and to another diversities of tongues and to another the interpretation of tongues c e 1 Cor. 12.8 God purifieth mans heart f Acts 15.9 worketh in us both the will and the deed g Phil. 2.13 the spirit helpeth our infirmities for we know not what to pray as we ought c h Rom. 8.26 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God i 1 Cor. 6.11 Vnto you it is given for Christ that not onely yee should beleeve in him but also suffer for his sake k Phil. 1.2 And this doe the Churches of God beleeve and confesse l Confes Hol. 2. c. 9. Aug. ar 18 Bohem. c. 4. Saxon. ar 4. 11. Article Of the Justification of Man We are accounted righteous before God onely for 1 the merit of our Lord and Saviour Iesus Christ 2 by faith and 3 not for our owne works or deservings Wherefore that wee are justified by faith onely is most wholesome doctrine and very full of comfort c. The Propositions 1. Onely for the merit of our Lord and Saviour Christ are we accounted righteous before God 2. Onely by Faith are we accounted righteous before God 3. Not for our owne workes or deservings are we accounted righteous before God 14. Proposition Onely for the merit of our Lord and Saviour Christ we are accounted righteous before God The proofe from Gods Word BY Christ his bloud onely we are cleansed He is the Lambe of God which taketh away the sinne of the world a Joh. 1.29 We are justified freely by his grace through the redemption that is in Christ Iesus b Rom. 3.24 Wee are bought with a price c 1 Cor. 6.19 even with the precious bloud of Christ the Lambe undefiled and without spot d 1 Pet. 1.19 which cleanseth us from all sinne e 1 Joh. 1.7 By his onely righteousnesse we are justified By the obedience of One many be made righteous f Rom. 5.19 Christ is the end of the Law for righteousnesse unto every one that beleeveth g Ibid. 10.4 He of God is made unto us wisedome and righteousnesse and sanctification and redemption h 1 Cor. 1 30. and we are made the righteousnesse of God in him i 2 Cor. 5.21 And therefore from heaven we looke for the Saviour even the Lord Iesus Christ k Phil. 3.21 And this is the faith and confession of all Churches reformed l Confes 2. c. 15 Bohe. c. 6 Gal. ar 12. Belg. ar 22. August ar 4. Wittemb ar 5. Suevica c. 3. Errors and adversaries unto this truth This truth is neither beleeved nor acknowledged Of the Atheists who are neither perswaded of the life to come nor understand the mysteries of mans salvation through the merits of Christ Nor of the Pharises and their followers who think that by civill externall righteousnes we are justified before God m Matth. 5.20 Nor of Matthew Hamant who held that man is justified by Gods meree mercie without respect unto the merits of Christ n Holinsh Chro. f. 1299. Nor of Galeotus Martius which was of opinion that all nations and persons whosoever living according to the rules of nature should be saved and inherit everlasting happinesse p Jovius cleg doci vir p 57. Nor of the Turkes who thinke that so many as either goe on pilgrimage unto Mecha or doe kisse the sepulchre of Mahomet are justified before God and thereby doe obtaine remission of their sinnes d Lonic Tur. â—ist Com. 1. l. 2 par 2 c 14.15.18 Nor of the Family of Love who teach by the shedding of Christ his blood is meant the spreading of the Spirit in our hearts e Display in Allens confes 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 f Tâ—â—t Rhem. â—n Rom. 8.17 but also that the works of one man may satisfie for another g Ibid. an Col. 1.24 2. They teach next that sinnes veniall are done away and purged by prayer Almes-deeds by the worthy receiving of the blessed Sacrament of the Altar by taking of holy water knocking upon the brest with holy meditation the Bishops blessing and such like h Vaux catech c. 4. by holy water and such ceremonies i Test Rhem. an Joh. 13.10 sacred ceremonies k Test Rhem. an marg p 258 as Confiteor tundo conspergor conteror oro Signor edo dono per haec venalia pono that is I am confest unto the Priest I knock mine heart and brest with fist With holy water I am besprent And with contrition all yrent I pray to God and heavenly host I crosse my forehead at every post I eate my Saviour in the bread I deale my dole 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 wayes besides are clensed think the said Papists as by the merits of dead Saints namely of St. Mary the Virgin Threnosa compassio dulcissimae Dei Matris Per ducat nos adgandium summi Dei Patris The pittifull compassion of Gods best pleasing mother Bring us to the joyes of God the soveraigne Father l Horae B. Virg. S. Mar. secundum usum Sarum And of Thomas Becket Tu per Thomae sanguinem
quem pro te impedit Fac nos Christe scanders quo Thomas ascendit By the blood of Thomas which he for thee expended Make us Christ to climbe up where Thomas ascended By Agnus Deis whereof they say Peccatum frangit ut Christi fanguis angit It breaketh sinne and doth good As well as Christ his pretious blood m Cerem lib. 1. tit 7. By reading certaine parcels of Scripture according to their vulgars Per Evangelica dicta Deleantur nostra delicta n Breviar secundum Sarum Through the sayings and words evangelicall Our sinnes blot out and vices all 2. Proposition Onely by Faith are we accounted righteous before God The proofe from Gods Word ONely beleeve o Mar. 6.36 all that beleeve in Christ shall receive remission of sinnes p Acts 10 4â— from all things from which ye could not be justified by the Law of Moses by Christ every one that beleeveth is justified q Acts 13.19 The Gospell is the power of God unto salvation to every one that beleeveth r Rom. 1.16 To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Å¿ Bom. 4.5 Christ is the end of the law for righteousnesse to every one that beleeveth t Rom. 10.4 Know that a man is not justified by the workes of the law but by the faith of Iesus Christ c. g Gal. 2.16 God would justifie the Gentiles through faith c. They which be of faith are blessed with faithfull Abraham h Gal. 3.8 9. By grace are ye saved through faith and that not of your selves i Eph. 2.8 Yea doubtlesse I think all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I have counted all things losse and doe judge them to be doung that I might winne Christ and might be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ even the righteousnesse which is of God through faith k Phil 3.8.9 The Churches of Christ by their publike confessions give testimony unto this truth l Confess Helv. 2. ca 6. Basil ar 8. Bohe. c. 6 7. Ga. ar 10. Belg ar 22. Aug. ar 4 Saxon. ar 3.8 Witt. ar 4. Sâ—â—â— cap. 3. The errors and adversaries unto this truth Partakers of ths profit and sweetnesse of this doctrine are not they which be altogether ignorant of this mysterie Nor they who know the same but apply it not to their owne soules and consciences but altogether despise the same as did Pilate in condemning Christ m Nat. 27.24 Heroa in killing Iames n Acts 12.1 Agrippa in not defending Paul o Acts 26.26 the Iewes in persecuting the Apostles and doe the Divels p Jam. 2.19 and many ungodly persons Tyrants false Christians and Apostataes Nor they which teach not a sure confidence in Iesus Christ but an historicall knowledge of him as the Papists q Canis catec cap. 1. Vaux catâ— c. 1. Test Rhe. an Rom. 4.14 1 Tim. 3.15 Nor they which hold that all and every man is to remaine doubtfull whether he shall be saved or no as doe the same Papists r Concil Trid. ses 6. c. 9. Test Rhe. an Rom. 5.1 Nor they which teach that man is justified Either by works without faith as did the false apostles in Asia 2 Tim. 1. and doe the Turks and Anabaptists t Bale myst of iniquit p. 53. Or by faith and works as both the Pseudapostles at Ierusalem v Acts 1.5.1 the Ebionites x Eus l. 3. c. 24. and the Papists y Test Rhem. an Luk. 7. mar Luk. 10.20 28. Joh. 3.18 James 2.25 with the Russians z Russiâ— Common-wealâ— â— 23. Or neither by faith nor workes as they which continue both faith in Christ Iesus and good works too hoping yet to be saved as the carnally secure worldlings Neither shall they be partakers of the sweetnesse of this truth which say that for Christians to trust onely by Christ his passion or by Faith onely to be saved is a breath of the first commandement as Vaux n Catech c. 3. is the Doctrine of Divels as Friar Lawrence a Villavicentia o De forman S. concion l. 1. c. 11. and the doctrine of Simon Magus as doe the Rhemists p Test Rhem. an Acts 8.18 Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith but have him his righteousnes essentially and inherent within them which is an error of the Catharists q Isidor etim l. 8. c de haeres Papists r Conc. Trid. sess 6. c. 16.7 Osiandrians Å¿ Calvin contra Osiand epist fol. 303. Theod. Beza epist 1. and Family of Love t Display in Allens confess 3. Proposition We are accounted righteous before God not for our owne works or deservings The proofe from Gods Word Besides what hath been said that works have no place nor portion in the matter of our justification it is evident in the holy Scripture where we finde that All men be sinners and destitute of the glory of God And therefore that no man can be justified by his owne works v Psal 14.2 3. Psalme 53.2 and 41.4 Rom. 3.12 Eternall life commeth unto us not by desert but partly of promise x Acts 2.30 Acts 3.25 Acts 13.32 2 Tim. 1.1 partly of gift y John 17.2 Rom. 6.23 1 John 5.11 Revel 2.10 The just shall live by faith and the Law is not of faith z Gal. 3.11 12. Moreover as the godly in old time were so Christians in these daies are and shall be justified But the godly were justified not for any good works or worthinesse of their owne so justified was Abraham a Rom. 5.1 2. Gal. 3.6 Heb. 11.17 the Iewes b Act. 2.44 c the Samaritans c Acts 8.15 Paul d 1 Tim. 1.14 16. Acts 22.16 Phil. 3.6 9. the Eunuch e Acts 8.36 the Iailor f Acts 16.31 c. and the Ephesians g Eph. 4 5. c. All Churches reformed with a sweet consent applaud and confesse this doctrine h Confess Helv. 1.4.16 Basil ar 8. Boh. c. 7. Gal. ar 22. Belg. ar 24 Aug. ar 6.26 The Errors and adversaries unto this truth Adversaries hereunto are The Pharises who thought men were justified by externall righteousnesse morall a Mat. 5.21 c. and ceremoniall b Matth. 15.2 The false apostles in Asia c 2 Tim. 1. and at Ierusalem d Gab. Biel. l. 2. dist 27. q. 1. The Pharisaicall Papists who against the Iustification by faith alone doe hold a justification by merits and that of Congruity dignity and condignity The said Papists teach besides that life eternall is due unto us of debt because we deserve it by our good works f Concil Trid. sess 6. Cant. 32
sheweth that thereby are knowne the good trees from the bad i Matth. 7.16 the wheat from the chaffe k Matth. 3.12 the true disciples from the false c John 13.35 the sonnes of God from the children of Satan d Luke 6.36 Eph. 1.1 1 Joh. 3.10 the regenerate from the unbeleevers Iam. 2.18 1 Pet. 1.17 Eph. 4.17 Hereunto the Saints and Churches doe subscribe f Confess Helv. 2. c. 16. Basil ar 8. Bohem. c. 7. Gal. ar 22. Belg. ar 2. Saxon ar 3. Wittemb c 7. Suâ—vica c. 4. Errors and adversaries unto this truth The faithfull shew their works yet neither to have them seene of men as did the hypocriticall Pharises Mat. 6. 7. nor thereby to merit heaven as doe the Pharisaical Papists whose doctrine is that Good works are meritorious Test Rhem an Rom 2.6 1 Cor. 3.8 2 Cor. 5 10. Heb. 6.20 Jam. 2.2 Good works as Contrition Confession and Satisfaction done in penance not onely doe merit but are besides a Sacrament for to attaine reconciliation with God and forgivenesse of sinnes i Concil Trid. sess 4. c. 3. Life eternall is due unto good workes by the justice of God k Concil Trid. sess 6. can 42. 13. Article Of Workes before Justification Workes done before the grace of Christ and the inspiration of his Spirit 1 are not pleasant to God for asmuch as they spring not of Faith in Iesus Christ 2 neither doe they make men meet to receive grace or as the Schoole Authors say deserve grace of congruity yea rather 3 for that they are not done as God hath willed and commanded them to be done we doubt not but they have the nature of sinne The Propositions 1. Works done before justification please not God 1. Workes done before justification deserve not grace of congruity 3. Workes done before justification have the nature of sinne 1. Proposition Workes done before justification please not God The proofe from Gods Word BEfore men doe please God a Matth. 7.16 nothing that they doe can please him But men please not God being not renued and justified by the Spirit For before men be regenerate they are not grapes but thornes not figs but thistles not good but evill trees b Matth. 12.33 Luk. 6.43 not lively but dead boughes c John 15.4 not engraffed but wild Olives d Rom. 11.17.23 not friends but enemies e Rom. 5.10 not the sonnes of God but f Eph. 2.3 the children of wrath which bring forth no good fruit As the Churches also acknowledge g Confes Helv. 2. cap. 15. Aug. ar 20. The Errors and adversaries unto this truth Hereby the vanity of them is perceived which thinke before mans justification his deeds doe please God such are the Papists and were the Basilidians The Papists teach that Works done without faith doe please God a Andrad de Fide lib. 3. Good workes not in respect of Christ onely but in themselves considered please God b Tapp p. 189 The Basilidians placed the dooers of civill and philosophicall righteousnesse performed without faith in Christ in the very heavens e Clem. Alex. strom lib. 2. 2. Proposition Workes done before Iustification deserve not grace of congruitie The unregenerate not yet justified have nothing in them to moove God to be gracious unto them and being as they are old Eph. 4.22 not new creatures enemies b Rom. 8.10 not favourers of godlinesse The children of wrath Eph. 2 2. not of God sinners Rom. 5.8 nor vertuously bent Infidels Tit. 1.15 â— and not beleevers of congruity deserve no grace at Gods hands which is the faith too and confession of other Churches Confes Helv 2. c. 16. Bohem. c. 7. Belg. ar 23. Aug. ar 4.20 Saxon. ar 3. 8. Witt. ar 5. Errors and adversaries unto this truth This overthroweth the Popish assertions concerning merits of congruity Test Râ—â—m an Act. 10.2 and that by good workes man is justified before God and made heire of eternall life Concil Trid. sess 6. c. 10. As evill works deserve hell fire so eternall happinesse is deserved by good works c And radâ—le Fide lib. 6. 3. Proposition Workes done before justification have the nature of sinne The proofe from Gods Word VVHatsoever men doe not yet justified before God it is sinne for of such persons the best workes which they doe even their Fasting a Wherefore have we fasted and thou seest it not we have puâ—ished our selves thou regardest it not Esay 58.3 Did you fast unto me Zach. 5.7 They have their reward Matth. 6.16 praying b Hee that turneth away his care from hearing the Law even his prayer shall be abominable Prov. 28.9 Almes-deeds When thou prayest be not as the hypocrites c. they have their reward Matth 6.5 Take heed that ye give not your almes before men c. they have their reward Matth. 6.1 2. sacrificing unto God d Will I eate the flesh of Bulls or drinke the bloud of Goats Psal 50.13 Bring me no more oblations in vaine incense is an abomination unto me c. Esa 1.13 Hee that killeth a bullock is as if he slew a man hee that sacrificeth a sheepe as if he cut off a dogges neck hee that offereth an oblation as if he offered swines bloud hee that remembreth incense as if he blessed an idoll Esay 66.3 prophesying and working of miracles even in the name of Christ e Lord Lord have we not by thy name prophesied and by thy name cast out devils and by thy name done many great works Then will I professe to them I never knew you depart from me ye that work iniquity Matth. 7.22 23. yea all their actions whatsoever f Whatsoever is not of faith is sinne Rom. 14.23 Vnto them that are defiled and unbeleeving is nothing pure but even their minds and consciences are defiled Tit. 1.15 Without faith it is impossible to please God Heb. 11.6 are abominable before God g Confess Helv. 2. c. 15 16. Bohe c. 7. Belg. ar 23. August ar 4.20 Saxon. ar 3. 8. Wittemb ar 5. The adversaries unto this truth Erred therefore hath the Councel of Trent in pronouncing them accursed which hold that all workes of man whatsoever done before his justification are sinne a Concil Trid. sess 6. c. â—â— 8. 14. Article Of workes of Supererogation Voluntary workes besides over and above Gods Commandements which they call workes of Supererogation cannot be taught without arrogancie and impietie For by them men doe declare that they doe not onely render unto God as much as they are bound to doe but that they doe more for his sake then of bounden duty is required whereas Christ saith plainely When yee have done all that are commanded to you say Wee be unprofitable servants The Propositions 1. Workes of Supererogation cannot be taught without arrogancie and impiety 2. Workes of Supererogation are the
subversion of godlinesse and true Religion 1. Proposition Workes of Supererogation cannot be taught without arrogancie and impietie The proofe from Gods Word VVOrkes of Supererogation which are voluntary works besides over and above the commandements of God are often condemned in the holy Scriptures where we are commanded to walke not after the lawes of men but according to the Statutes of God a Josh 7.1 Ezek. 20.19 and to heare not what man speaketh but what Christ doth say b Mark 9.7 and hee teaching the duty of Christians setteth before them as their rule and direction the Law and Word of God c Matth 5.19 and more then that he doth neither urge nor require And against mans Injunctions They worship mee in vaine saith hee who for doctrine teach the commandements of men d Matth. 28.20 Teach them to observe all things whatsoever I have commanded you e Mark 7.7 My sheepe heare my voyce and know not the voyce of strangers f John 20.25 Which doctrine ordinances and workes whatsoever besides over and above that which God hath revealed and imposed is called of the Apostle sometimes ordinances of the world g Col. 2.20 voluntary religion h Ibid. 3. sometime the doctrine of Divels i 1 Tim. 4.1 and cursed k Gal. 1.8 And the same is condemned in all Churches reformed after the Word of God l Confess Helv. 2. c. 16. Aug. ar 20. Basil ar 10. Gal. ar 24. Belg. ar 12. Sax ar 3.17 The errors and adversaries unto this truth Therefore both arrogant and ungodly bee the Papists which teach and speake in the commendation of such works and namely Petrus à Soto a In his Asser catholic fidei the Rhemists b Annot. marg Lukâ— 1â— 35 1 Cor. 9.23 2 Cor. 8.14 yea and the Councell of Trent c Concil Trid. sess 6. c. 10. 2. Proposition Workes of Supererogation are the subversion of godlinesse and true Religion The proofe from Gods Word VVHere the works of Supererogation are caught and in regard the Law of God there is broken against the will of Christ a Matth. 5.19 that mens traditions may be obserued b Marke 7. The holy Scripture must be contemned as not sufficient enough to bring men vnto the knowledge of saluation which Saint Paul saith is able to instruct in righteousnesse that the man of God may bee absolute being made perfect vnto all good workes c 2 Tim. 3.16.17 God who is onely wise d 1 Tim. 1.17 is made vnwise in not prescribing so necessary workes Faith and other spirituall and most speciall vertues are brought into obliuion 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 Law 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 e Confess Helv 2 c. as in the former prop. The aduersaries vnto this truth Contrariwise the Papists of Supererogatory workes they doe merit say they remission of sinnes and that not for the doers of them onely but for others besides f Test Rhem. an 2. Cor. 8.14 They are tokens of the forgiuenesse of sinnes so well as Baptisme yea deliuer from the wrath of God so well as Christ g Confess Aug ar 20. Are greater and more holy then are the workes commanded in the Decalogue or Law Morall h Pet á Sâ—â—o assert Câ—th de Lege And so preferring their own workes and inuentions before God his Law Sacraments and the blood of Christ both ought this doctrine of workes Supererogatory to be counted the doctrine of Diuels and the maintainers thereof taken for the subuerters of godlinesse and true Religion 10. Article Of Christ alone without sinne Christ in the truth of our nature made like vnto vs in all things sin onely except 1 from which he was clearely voide both in his life and spirit Hee 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 all we the rest although baptized and borne againe in Christ yet offend in many things and if we say we haue no sinne we deceiue our selues and the thuth is not in vs. The Propositions 1. Christ is truely and perfectly righteous 2. All men besides Christ though regenerate be sinners 1. Proposition Christ is tru ly and perfectly righteous The proofe from Gods Word THat Christ was pure from sinne it is abundantly to bee seene in the holy Scriptures For He was both conceiued a Matth. 1.20 and borne without sinne b Luke 1.36 He appeared to loose c Luke 1.36 but not to fulfill the workes of Satan He liued and was tempted yet without sinne d 1 Iohn 3.8 and did no sinne e Heb. 4.15 knew no sinne f 1 Pet. 2.22 2 Cor. 5.21 nor bad any sinne in him g 1 Iohn 3.5 He dyed a guiltlesse and iust man euen by the testimony of Paul h Rom. 5.6 c Peter i Acts. 3.4 Stephen k Matth. 17 24 Iohn 14 6. yea of his aduersaries and Iudge Pilate l Confess Helv ar 11. 3. c. 11 Bohe c. 4.1 Gal ar 14. As ours such are the confessions of the purer Churches m Belg. ar 17. The Errors and aduersaries vnto this truth Cursed therfore before God are the Iewes which said that Christ was a violator of the Sabbath a Matth. 12.10 Luke 13 14. Iohn 5.16 That hee taught being not lawfully authorized thereunto b Matth. 21.23 That he forbade tribute to be giuen vnto Caesar c Luke 3.2 That he was the destroyer of the Law d Matth 5 2â— That he ouerthrew all religion and mooued the Commons vnto rebellion e Luke 23 5. In this state with the Iewes are The Marcionites which said that he dissolued the Law the Prophets and all the workes of God f Iren. l. 1. c. 29 The Saturnians which blazed that his comming into the world was to ouerthrow the God of the Angels g Theodoret. Our new Heretikes viz Matthew Hamant in England which divulged that Christ was a sinnefull man and abominable Idol h Holinsh chro fol. 1299. and Leonardus Vairus among the Papists which hath written that Christ was Veneficus a common poisoner of men and women i Leon. Vairus de Fasc l. 1. c. 11. circa finem 2. Proposition All men besides Christ though regenerate be sinners The proofe from Gods Word ALL men either be regenerate or vnregeneate k Prooued p. 5. the vnregenerate be all sinners vnrighteous and in sinne whatsoeuer they doe l Prooued p. 54 The regenerate also be not without their sinnes both originall m Prooue p. 39.40 and
actuall n Prooued p. 50. Besides there is no man iust in the earth that doth good and sinneth not saith the Preacher o Eccles 7.21 Yee cannot doe the same things that ye would Gal. 4.17 Christ Iesus came into the world to saue sinners of whom I am chiefe saith S. Paul b 1 Tim. 1.15 In many things we sinne all is S. Iames saying Iam. 3.2 and S. Iohn If we say we haue no sinne we deceiue our selues and the Truth is not in vs Ioh. 1.8 Pray therefore Forgiue vs our debts Matth. 6.12 A truth beleeued and confessed by all Churches expressedly by some Confess Aug. ar 20. Saâ— ar 2. The Errors and adversaries unto this truth Many aduersaries hath this truth had and hath as the Papists the Manichies the Catharans the Donatists the Pelagians Family of Love Marcionites Adamites and Carpocratians For The Papists say that the blessed Virgin was pure from all sinne both Originall Conc. Trid. â—ss decr de pec Oâ—g and actuall For these are their owne words Our Lady neuer sinned Test Rhem. an Col. 1.24 an Mark 3 35. Our Lady sinned not so much as veniall in all her life she exactly fulfilled the whole Law that is was without sinne Also of S. Francis they write that for vertue and godlinesse he was like vnto Christ and hath fulfilled euery jot of the Law Stapâ— anâ—â—d â—â—ang in Mat. 12.50 p 11.8 The Manichies l Sâ—cut Adae Dâ—â— non paâ—eÌ„â—â— omnis creatura â—ebâ—llis exâ—ititâ—â—sic B. Francisco omnia praecepâ—â— Dei implenti creatura omnis famulata cit omnia Deus fuâ—â—ecit sub peâ—ibus cius Alcaâ— Fran. lib. 1. and Catharans m Hiel in pro. Dial. contra Pelagâ— thought they could not sinne so much as in thought The Donatists dreamed how they were so perfect as they could iustifie other men n Cyp. l. 4 op 2. Some were of opinion as the Pelagians o August lib. â— cont Pet c. 14 and Family of Loue p Concil Meli cap. 8. Dis H. 6. b. how they were so free from sinne as they needed not to say Forgiue vs our trespasses Which Family also teacheth how there be men liuing as good and as holy as euer Christ was An error of Christopher Vitels Ans to the Fam. lib. L. 3. â— Disp H. 6. b. a chiefe Elder in the said Family and â—pat He which is a Familist is either as perfect as Christ or else a very Diuell Some deemed themselues as pure as Paul Peter or any men as the Marcionites Iren. 1. c. â— yoâ— as Adam and Euah before their fall as the Adamites v Epiphan yea as Iesus Christ himselfe as the Carpocratians x Iren. lib. 1. cap. 24 16. Article Of sinne after Baptisme 1 Not euery deadly sinne willingly committed after Baptisme is sinne against the holy Ghost and vnpardonable Wherfore the grant of repentance is not to be denyed to such as fall into sinne after Baptisme After we haue receiued the holy Ghost we may depart from grace giuen fall into sinne and by the grace of God we 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 here or any place of forgiuenesse to such as truly repent The Propositions 1. Euery sinne committed after Baptisme is not the sinne against 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 stripâ—â— a Luke 12 40. a sin vnto death a sin toâ— vnto the death b 1 Iohn 5.6 a sin against the Father and the Sonne which shall be forgiuen and a sinne against the holy Ghost which neuer shall be forgiuen c Matt. 13.31 Marke 3.39 Luke 12.10 So in their extant confessions witnesse the Churches in Bohem d Confess Bohe c. 4. Saxony e Confes 21.10 Heluetia Confess Sax. Helv. 3 c. 8. Errors and aduersaries vnto this truth Diuersly hath this doctrine bin oppugned For Some haue thought all sinnes to be like and equall as the Storkes Pelagians Cor. c. Mileuit and Ioâ—inians i D. Hieron aduers Ioâ—in Some haue taught as Manes the heretike Epiphan how none of the godly Fathers and others from the beginning of the world till the 15. yeere of Liberius 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 do l Spec. poregâ—m quest deâ— 1. c. 3. q. 5. Posstion Ingol stad de â—urgat or afore they come vnto yeeres of discretion as Hieracites did m Epiphan 2. Proposition The very regenerate may depart from grace giuen and fall into sinne and yet rise againe to newnes of life The proofe from Gods Word THat the regenerate may fall into sinne yet rise againe it is a doctrine grounded vpon the Scriptures For in them we evideÌ„tly may se that fall they may partly by the admonitions of our Sauiour vnto the man healed of the Palsie a Iohn 5.14 and vnto the adulteressle b Iohn 8 11. of S. Paul vnto the Ephesians c Eph. 21.22 Colossians d Coloss 3.8 Hebrewes e Heb. 3 12. and Timothy f 1 Tim. 4.3 2 Tim. 1.19 of S. Peter vnto all the godly g 1 Pet. 2.10 and â— 8 2 Pet. 3.27 and partly by the examples of Dauid h 2 Sâ—m 11.4 1 Kings â—1 4 Peter k Matthâ— 25.70 72 74. who egregiously and very offensiuely did fall and that they doe fall it is most euident by the fift petition of the Lords Prayer were nothing else to prooue the same but soe afore 9. art Prop. 3. art 1 2. Prop. 2. art 15. Prop 2. Next that being falne 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 l Reuel 2. and by the examples of Peter who denyed m Luke 22.55 and yet afterward confessed his Master Christ n Acts 2â— 22. c. and. 3 13 and 40 â— and of all the Disciples who fled o Matth 2â— â—â— and yet returned This both granted is and published for truth by the Churches p Confes Heâ— 2. c. 7 Bohem c. 58. Saxon. ar 10 11 Witt ar 23. Suev ar 15. The aduersaries vnto this truth Vnto
meâ—re will and purpose of God some are elected and not others unto salvation 6. They who are elected unto salvation if they come unto yeares of discretion are called both outwardly by the Word and inwardly by the Spirit of God 7. The Predestinate are both justified by faith sanctified by the holy Ghost and shall be glorified in the life to come 8. The consideration of Predestination is to the godly wise most comfortable but to curious and carnall persons very dangerous 9. The generall promises of God set forth in the holy Scriptures are to be embraced of us 10. In our actions the Word of God which is his revealed will must be our direction 1. Proposition There is a predestination of men unto everlasting life The proofe from Gods Word THat of men some be predestinate unto life it is a truth most apparent in the holy Scripture by the testimony both of Christ himselfe who saith To sit at my right hand and at my left hand is not mine to give but it shall be given to them for whom it is prepared of my Father a Matth. 20 23. Many are called but few chosen b Ibid. 22.14 For the elects sake those dayes shall be shortned c Ibid. 24.2 Feare not little flock for it is your Fathers pleasure to give you a Kingdome d Luke 12.32 I tell you in that night there shall be two in one bed the one shall be received and the other left e Ibid. 17.34 All that the Father giveth me shall come unto me f John 6.37 Witnessed also is this by the Evangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained unto eternall life beleeved g Acts 13.48 and the other those whom he knew before he did also predestinate h Rom. 8.20 We are unto God the sweet savour of Christ in them that are saved and in them which perish to the one wee are the savour of death unto death and to the other the savour of life unto life a 2 Cor. 2.15 16. Blessed be God even the Father of our Lord Iesus Christ which c. hath chosen us in him before the foundation of the world c. who hath predestinate us to bee adopted through Iesus Christ unto himselfe c Eph 1.3 4 5. The example also of the elected creatures man and Angels c Matth. 25.34 41. Jude 6. of the two brethren Abel and Cain Gen 4.4 Isaac and Ismael e Rom. 9.17 c Iacob and Esau Maâ— 1 2. â— Rom. â— 13 of the two Eunuches of King Pharaoh g Gen. 40 10. of the two Kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeves upon the Crosse h Luke 23.39 40 43. the two men in the fields and the two women at the Mill i Matth. 24.40 41. make to the illustration of this truth All Churches consent with this doctrine The errors and adversaries unto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saved but none to be damned In soule some persons but in soule and body together none shall be saved of this mind were the old heretikes viz. the false apostles k 1 Cor. 15.12 the Carpocratians l Clem. strom lib. 4 the Valentinians m Iren. the Cerdonites n Iren. the Manichies o Aug contra Faust l. 4. c. 16. and the Hieracites p Epiphan and of their opinion be the Family of Love q H N. Instr ar 5. sect 24. Prophecy of the sp r. c. 16. sect 7. 2. Proposition Predestination hath beene from everlasting The proofe from Gods Word PRedestination begun before all times It will be said saith our Saviour Christ Come ye blessed of my Father inherit ye the Kingdome prepared for you from the foundations of the world a Matth 25 3â— God hath chosen us in Iesus Christ before the Foundation of the world b Eph 1.4 God hath saved us c. according to his owne purpose and grace which was given to us through Christ Iesus before the world was c 2 Tim. 1.9 The publike confession of the Churches namely in Helvetia d Confess 2. c. 10 11. Basil e ar 1. and France f ar 10. beare witnesse hereunto The adversaries unto this truth Those wrangling Sophisters then are deceived who because God is not included within the compasse of any time but hath all things to come as present continually before his eyes do say that God did not in the time long agoe past only but still in the time present likewise doth predestinate 3. Proposition They which are predestinate unto salvation cannot perish The proofe from Gods Word ALL that the Father giveth me shall come to me and him that commeth to me I cast not away saith Christ a John 6.57 I give unto them eternall life and they shall never perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand b John 10.28 29. The gates of hell shall not overcome the Church c Matth. 16.18 Moreover whom he predestinated them he also glorified d Rom. 8.30 For the gifts and calling of God are without repentance e Rom 11.29 They went out from us but they were not of us for if they had beene of us they would have continued with us 1 John 2.19 So the Church of God as afore in this article The errors and adversaries unto this truth Wander then doe they from the truth which think That the very elect totally and finally may fall from grace and be damned That the regenerate may fall from the grace of God may destroy the Temple of God and be broken off from the vine Christ Iesus which was one of Glovers errors a Bredwels deâ—ect p. 89. That the number of those which be predestinate may both encrease and be diminished so thought the Pelagians 4. Proposition Not all men but certaine be predestiante to be saved The proofe from Gods Word VVE denie all and affirme that a certaine chosen and company of men be predestinate and so doth Gods Word Rejoyce that your names are written in heaven a Luke 10.20 I know mine and am knowne of mine is the saying of Christ Iesus b John 10.14 I suffer all things for the elects sake saith St. Paul c 2 Tim. 2.10 The very same with us doe the Churches affirme d Confes Helv. 2 cap. 10 Basil ar 1. Gal ar 12 Belg. ar 16. The adversaries unto this truth We are therefore against them which teach how not certaine but all even the most ungodly and damnable yea the very devils shall be saved of which opinion were the Origenists a Wolf Musculus in epist ad Philip praef and are the Catabaptists b Bullin
the truth c 1 Tim. 2.4 2. The doctrine of the Gospell for the free remission of sinnes is to be preached not vnto a few but vniuersally and generally vnto all men Goe therefore and teach all nations baptizing them c. d Mate 28.19 Goe into all the world and preach the Gospell to euery creature He that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned e Math. 16.15 16. 3. The seales of the couenant be appointed to be giuen to all men which are members of the visible Church or desirous to be incorporated thereinto For All are to be baptized f Math. 28.19 and all are to participate of the bread and cup at the Lords Supper g Mat. 26.26 27. 1 Cor. 11.34.35 4. As the disobedience of Adam brought condemnation vpon all men so the blood and obedience of Christ is able and all-sufficient to wash away all sinnes that of all men 5. No man euer truly repented but he was receiued againe into fauour so was Dauid after his adultery h 2 Sam. 12.13 Manasses after his Idolatry i 2 Chro. 33.12 13. Peter after his Apostacie k Ioh. 21.15 c. the Thiefe vpon the Crosse l Luke 23.42 43. the Nineuites m Ionas 3.10 The adversaries unto this truth They are not to be heard then which say that The number of the Elect is but small and seeing we are vncertaine whether we be of that company or no we will proceede in our course as we haue begun God is an accepter of persons and so vniust in chusing some and refusing others God hath predestinate all those persons to eternall death which are not in the state of true repentance which was one of Glovers errors a Bredwels dete ct p. 06. It is the part therefore of all and euery man Not to refuse the mercies of God both generally and graciously offered vnto all men by his Word and Sacraments Not to despaire in respect either of the greatnes or multitude of his sinnes Nor yet to prouoke the Lord to execute his vengeance vpon them through prophanenesse of life or securitie 10. Proposition In our actions the Word of God which is his reuealed will must be our direction The proofe from Gods Word In our doings but chiefly in the matter of Predestination we are to follow not our owne iudgement and what seemeth good in our owne opinions but the will of God and that will too not which is concealed from vs viz. of God his omnipotency whereby he gouerneth at his pleasur the things by himselfe created whereof mention is made both in the Psalmes a Psal 115.3 in the Prophet Isay b Esa 46.10 and other places of his Word c Rom. 9.15 but of his fauour and good pleasure towards man reuealed in the holy Scriptures by Iesus Christ whom we are to heare d Math. 3.17 Subscribed hereunto haue and doe Gods Church euery where The aduersaries vnto this truth This truth is gaine-said by the Phrygians Montanists and Messalians a Theodoret. l. 3. de haeret fab also by the Enthusiasts b Beza ep 81. Anabaptists c Sleâ—dan com lib. 6. and Family of Loue d H.N. euang c. 13. sect 6. which leave the written Word of God and relye vpon their owne dreames visions and lying reuelations Hence proceedeth the contempt of Gods written Word and of the Preachers and all religious exercises thereof For saith the Family of Loue e In a letter of theirs vnto the B. of Roch. in Wilk confut No differunce is there betweene a ceremoniall either Letter-Doctor Christian and an vncircumcised Heathen 18. Article Of obtained eternall saluation onely by the name of Christ They also are to had accursed that presume to say that euery man shall be saued by the Law or sect which he professeth so that he be diligent to frame his life according to that Law and the light of nature For holy Scripture doth set out vnto vs 2 onely in the name of Iesus Christ whereby men must be saued The Propositions 1. The profession of euery religion cannot saue a man liue he neuer so vertuously 2. No man euer was or shall be saued but onely by the Name or faith of Iesus Christ 1. Proposition The profession of euery religion cannot saue a man liue he neuer so vertuously The proofe from Gods Word THis we cannot but acknowledge to be a truth if we beleeue the Scriptures for they testifie that Iewes and Gentiles are vnder sin culpable before God and depriued of the glory of God a Rom. 3.6 19 23. All men that would be saued must be borne againe of the holy Ghost b Ioh. 3.3 No man is iustified by the words of the Law c Gal. 3.16 either ceremoniall d Act. 15.24 2. Col. 1 16 20. Gal. 5.18 or morall e Rom. 3 10 20 28. Eph. 2.8 9. God hateth the doctrine of the Nicolaitanes f Reu 2.15 and of Balaam g Ibid. 14. The Reprobate whose names are not written in the booke of the Lambe they doe worship the Beast h Reu. 13.8 Punishments eternall and intolerable are threatned both to the Beast and the false prophet i Reu. 2.10 and likewise to all such as will not goe out of Babylon k Reu. 18.4 and to all Idolaters l Reu. 21.8 The confessions of Gods-people are to this end and purpose m Confes Hel. 1. ar 12. 2. c 1. â— Bohe. c d. Gal ar 22.23 Belg. ar 2â— 13 Aug. ar 45.21 Wittem ar 5 6 Suev c. 3. Errors and adversaries unto this truth Then to be held accursed are they which affirme that The obseruation of the iudiciall ceremonies is necessary vnto saluation as did the false apostles a Act. 15.11 the Ebionites b Ire l. 1. c 27. and the Corinthians c Philastrius Such throughout the world as lead an vpright life and be morally righteous whatsoeuer their religion is shall be saued as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes d Clem. Alex. q 2.4 of Galeatus Martius e Paul Iovius log doct vir p. 67. Erasmus Roterodam f Praef. sua Tuscu quest That men externally may professe any religion and notwithstanding be saued if their affections and heart be with the Family of loue g H. N. praef 19 his 3. Reform sect 2.6 That all those that liue vprightly and doe good deeds shall be of equall happinesse in the Kingdom of heauen be they Turkes Christians Iewes or Moores A Turkish error h Pol. of the Turk emp c. 23. Lon. cer Turk hist tom 1. 2. par 2 cap. 12. That men may embrace and follow the sect and religion which they haue most minde vnto and so doing please God and be saued the Lampatians doctrine i Damascene That
and from the West and from the North and from the South and shall sit at the Kingdome of God Luke 13.28 The promise is made unto you and to your children and to all that are a farre off c. Acts 2 3â— In every nation he that feareth God and worketh righteousnesse is accepted with him Acts 10.35 and that the Church as it hath been from the worlds beginning e Rev. 13.8 so shall it continue to the end f Matth. 28.20 And this is the confession of the Churches g Confess Helv. 2. c. 17. Bohem. c. 8. Belg ar 27. Wittemb ar 32. Errors and adversaries unto this truth Vnsound be they inreligion therefore which have and doe as it were tye the Church to a certaine a Aug lib. 2. con Pet. c 15. country as the Donatists did to Africa a people as the Iewes to themselves b Clenard op lib. 2. 190. persons place calling or time as doe the Papists To certaine persons when they sey The Church is founded upon Peter and his successors c Confess Petrocenien c. 29 All that will be saved must of necessity be subject to the Bishop of Rome d Bonifac. c. 8. Vnam extra de major obed The true Church is united to the obedience of the Pope of Rome e Bel. de eccl milit c 2. To a certaine place when they sey The Church of Rome is the Catholike Church f Test Rhem. an 1 Tim. 345 The Church of Rome is the mother of faith g Jus canonic distinct 22. To a certaine calling by their Petrus à Soto to Bishops and Prelates h Pet à Soto asser p. 133. To a certaine time as when the said Papists affirme how The time was when holinesse was only in the Virgin Mary i Cost r. enchir con when faith rested onely in the Virgin Mary k Disput Concil Basil Acts and Monu in K.H. 6. f. 7. 96. when all the faith was lost save onely in our Lady l Festival ser 4. post festum Palmarum It is a bold assertion also and very presumptuous of Apostata Hill that in England all men were Papists without exception from the first Christening thereof untill the age of King Henry the eighth 4. Propositon m Hilâ—quaâ—t 1. reas p. 5. 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 eyes of God or in the judgment of the godly faithfull it followeth that the Word of God must be afore the Church for time as likewise the authoritie For time because Gods Word is the Seed the faithfull the Corne a Luk. 8.11 12 and the Children b 1 Pet. 1 1â— Gods Word is the Rocke or Foundation c Math. 16 1â— Eph. 1.20 the Faithfull the House d Eph. 2.21 For authoritie also the Word is before the Church because the voyce of the Church is the voyce of man who hath erred and may erre from the truth but the voyce of the Word is Gods voyce e 2 Tim. 3.10 2 Pet. 1.21 who cannot deceive nor be deceived Of this judgement be the Churches reformed f Conf. Helv. 1 ar 14. 2. c. 13.17 Bohe. c. 1.8 Gal. ar 7 Bolg ar 3.7 Saxon ar 1.11 â—â—â—ev ar 1. The adversaries unto this truth This maketh to the strengthning of us against those Popish assertions oâ— Viguerius and such like viz. that the Church was before the Word for time and is above the Word for authoritie a Viguer In ad Chr. Theo. 10. sect 3. v. 10. fol 83. a. 5. Proposition The markes 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 Saviour are duely administred Hence it is that our Lord and Saviour calleth them his mother and his brethren which heare the Word of God and doe it a Luke 8.21 and saith He that is of God heareth Gods Word John 8.47 also My sheepe heare my voyce c Iohn 10.27 and How shal they heare without a Preacher saith S. Paul d Rom. 10.14 Likewise the Apostle S. Iohn He that knoweth God heareth us hee that is not of God heareth us not e 1 John â— 9 Again they are of the world therefore speak they of the world and the world heareth them f Ibâ—b v. 5. And touching the Sacraments first of Baptisme Goe therefore and teach all nations baptizing them in the Name of the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you g Matth. 28.17 20. We have been baptized into Iesus Christ h Rom. 6.3 yee are washed ye are sanctified i 1 Cor 6.13 By one Spirit are we all baptized into one body k 1 Cor. 11.13 Next of the Lords Supper The Lord Iesus in the night that hee was betrayed tooke bread and when hee had given thanks hee 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 doe as oft as ye drink it in remembrance of me l 1 Cor. 11.23.24 25. Luke 22 1â— The Christians in all reformed Churches acknowledge these things m Conf Helv. 1. ar 14. and 2. cap. 17 Bohe. c 8. Gal. ar 27.28 Saxon ar 11. Wittemb ar 12. Suev ar 13. 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 we and in effect all other wel ordered Churches over-passe it in this place as no token simply of the visible Church Neither tye we the Church so strictly to the signes articulate that wee think all those to be without the Church and no Christians which neither doe heare the Word ordinarily and publikely read and preached nor participate in the Sacraments if so be they would and yet can neither heare the one nor receive the other as it falleth out sometimes especially in the times of blindnesse and persecution The errors and adversaries unto this truth Wee renounce therefore as altogether unsound and 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 a Petrus a Soto assert de Eccl. and affirme the tokens hereof to be Antiquity Vnity Vniversality Succession c. as doth Stapleton b In his Fortresse Bristow c In his Motives Bozius d De
signis visib cc. Hill e In his Quartron and Alabaster f In his Motives 2. Of the Brownists who make discipline and that too of their owne devising such an essentiall argument of the visible Church as they think where that is not the Magistrates there be tyrants the Ministers false prophets no Church of God is Antichristianity doth raigne g R.H. in Psal 1.22 Bar. disco p. 86. Ans to M. Cartw. letter p. 13. 3. Of the same Brownists and Barrowists who neither allow frequenting of Sermons and ministring of the Sacraments nor have any Sacraments administred among themselves h Alison consu of Green Bar. p. 133. 116 4. Of the Family of Love which have in utter contempt and derision both the Preachers and the Sacraments scornfully tearming the Preachers Scripture learned men i H N. Evang. c. 33. sect 11. Ceremoniall and Letter-Doctors k Fam. letter to the B. of Roch. and the water at Baptisme Elementish water l H. N. Evang. c 13. sect 56. Neither doe we approve them who for the visible and externall put down invisible and spirituall tokens of the visible Church as Faith in Christ Iesus and Love towards the Saints which thing I. K. doth m In his confut of Pop. L. 4. b. 6. Proposition The visible Church may and from time to time hath erred both in doctrine and conversation The proofe from Gods Word Had not this bin most true it had never bin avouched both by our Saviour Christ and Saint Paul Our Saviour saith unto his Disciples concerning doctrine Take heed c. a Matth. 24.4 Beleeve it not b Ibid. v. 23 26. Beware of the leaven of the Pharises and of the leaven of Herod even of the doctrine of the c Mark 8.15 Pharises and Sadduces d Matth. 16.11 Many shall be deceived e Matth. 24.11 yea the very Elect if it were possible f Ibid v. 24. Shall he find faith on earth g Luke 18.8 And concerning conversation and manners he prophesied that iniquity shall be increased and the love of many shall be cold h Matth. 24.12 Saint Paul writeth touching doctrine that We know in part i 1 Cor. 13.12 Antichrist sitteth in the Temple of God k 2 Thess 2.4 c. whose comming is by the working of Satan with all power and signes and lying wonders and in all deceiveablenesse among them that perish because they received not the love of the truth that they might be saved and therfore God shall send them strong delusion that they should beleeve lyes l Ibid. v 9 10.11 Beware of dogges beware of evill workers beware of concision m Phil. 3.2 And touching conversation Restore c. lest thou also be tempted n Gal. 6.1 I doe not the good thing which I would but the evill which I would not that doe I if I doe that I would not it is no more I that doe it but the sinne that dwelleth in me o Rom. 7.19 20 There is a fight even in the best men meÌ„bers of Christ p Ibid. v. 23. Besides that Churches visible and glorious have erred it appeareth evidently by the superstition heresies yea and Atheisme now raigning at Ierusalem Alexandria and Antioch This with us the Churches in their confessions doe acknowledge q Confes Helv. 2. Saxon. ar 11. Wittemb ar 32. Suev ar 15. Errors and adversaries unto this truth The Premises will not be granted for true neither by the Papists which maintain that in faith doctrine the Church meaning thereby the visible Church a Test Rhem. an 2 Thes 2.4 whose Rector is the Pope of Rome b Ibid. an 1 Tim 3.13 never erred c Ib. an Eph. 5.24 never hath erred d Ib. an marg p. 264. Gab. Bâ—el l. 4. hist 6. quaest 2. and never can erre e Ibid. an 1 Tim. 3.3 câ—tech Trid. in exposit Symb. Apost Coster enchirid controvers c. 3. de summo Pont. p 36. Nor yet by those which say the Church cannot erre for manners such were the Donatists and are the Anabaptists with the Family of Love f See of this art prop. 1. 3. Proposition The Church of Rome most shamefully hath erred in life ceremonies and matters of faith The proofe IVstly is the Church of Rome condemned of us and all Churches reformed because she hath erred and still very badly every way doth offend 1. In life For At Rome the harlot hath a better life Then she that is a Romans wife a W. Thomas hist of Italy O Roma à Roma quantum mutata vetustaes Nunc caput es scelerum quae caput orbis eras If ye spell Roma backward saith I. Bale ye shall finde it to be Amor Love in this prodigious kinde For it is a preposterous Amor Love out of kind b Acts of the Eng. votaries 2. booke praef Hence the pasquill Poets Roma quid est Quod te docuit praeposterus ordo Quid docuit Iungas versa elementa scies Roma Amor est Amor est qualis Praeposterus Vnde hoc Roma mares Noli dicere plura scio Againe Roma vale vidi satis est vidisse Revertar Cum Leno aut meretrix Scurra Cynaedus ero 2. In ceremonies which are in number infinite Gerson writeth how divers men have runne into desperation others have killed themselves finding that they were not able to keepe and performe the ceremonies of the Romish Church c Confes Aug. ar 4. For use also they are vaine impious as their leading up and down of an Asse on Palme Sunday their battering of hell their buriall of the Crosse c. yea and damnable because Romish ceremonies are held both necessarily to be observed as well as the Lawes of God d Eckius enchir de hum const axiom 2. and also to merit heaven For sins veniall say the Rhemists be taken away by sacred Ceremonies e Test Rhem. an marg 258. 3. In doctrine For proofe hereof see the Popish errors in every article almost if not proposition of this booke Againe looke we unto the head of the Antichristian Synagogue and we shall finde that of them Some have beene Conjurours Sorcerers and Inchanters as were Pope Martin 2. Silvester the second and third Benedict 8. Iohn 19 10 21. Sergius 4. Gregory 6. and 7. and such were all the Popes even 18. for number from Silvester the second untill Gregory the seventh f Cyp. Valera in his Treatâ—se of the Pope c out of Cara. Benom Some Heretikes For Siricius Calixtus Leo 9. and Paschalic condemned the marriage of Priests Liberius was an Arrian Marcellinus an Idolater Honorius a Monotheâ—ite g Cath. Apol. 2. part p. 93. Test Rhem. an Luc. 22.31 Iohn the 22. held many errors whereof W. Occam wrote a booke h Biblioth Simleri one wherof was that the soules of the wicked should not be punished till
Ibid sect â—â— with these joyne the Brownists who doe write that to haue Liturgies and formes of common prayer is to haue another Gospell and another Testament m Barrowes refâ—t p. 244. Our Sabbaths they contemne yea they condemne for they say There ought to be no Sabbath day n Zispl H. 8. â— Our Sabbatarians goe not so farre yet come they neere unto these Familists when they divulge that The Church hath no authoritie ordinarily and perpetually to sanctifie any day but the seventh day which the Lord himselfe hath sanctified o D. B doct of the Sab. 1. boâ—ke p. 31. The Church cannot take away this liberty of working sixe daies in the weeke p T.C. 1. replic p. 120. These assertions are against all holy daies lawfully established Barrow yet goeth further then doe these men for he saith how the obseruing of times as it is in our Church is an errour fundamentall q Bar. ref p. 36. They also be alike culpable who approuing some rites and ceremonies doe yet tie the Church or people of God to the observation of the ceremonies either Mosaicall as many have done and doe r See art 7. prop. 3. or of the Romish Church as doe the Papists Å¿ Conc. Trid. sess 7. can 13. and the halfe Papists the Family of Love t H.N. euang c. 3 â— sect 1. Finally they are out of the way which thinke that either one man as the Pope or any certaine calling of men as the Clergie hath power to decree and appoint rites or ceremonies though of themselues good unto the whole Church of God dispersed over the vniuersall world 2. Proposition The Church may not ordaine what rites and ceremonies she will The proofe from Gods Word AS it is a cleere truth that the Church may ordaine ceremonies so true it is also that the Church hath no power to appoint what rites or ceremonies she will For shee must decree none which be Either for their owne nature impious like the ordinances manners and idols of our fore fathers a Walke ye not in the ordinances of your fathers neither obserue their manners not defile your selues with their idols Ezek. 30.18 teachers of vanitie b Ier 10.8 and of lies c Heb. 3.10 Or for vse superstitious like the brazen Serpent which King Ezechiah brake in pieces d 2 King 18.4 Or for their weight ouer-heauy and grieuous to be borne like the Iewish constitutions e Ye lade men with burdens grieuous to be borne Luke 11.46 Why tempt yee God to lay a yoake on the Disciples neâ—kes which neither our fathers nor we were able to beare Acts 15.10 Why as though ye liued in the world are ye burdened with traditions Col. 2.20 Or for their worthinesse in the eyes of the ordainers either of equall price or of more account then the very ordinances of God so as for the performance of them the lawes of God must be left vndone such were many of the Pharisaicall rites and traditions f Ye lay the Commandement of God apart and obserue the traditions of men as the washing of pots and of cups and many other such like things ye doe Marke 7.8 Yee reiect the Commandements of God that yee may obserue your owne traditions c. making the Word of God of none authoritie by your traditions which you have ordained Ibid. 9.13 Or against the libertie of Christians and to the entangling of them againe with the yoke of seruile bondage g Stand in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage Gal. 5.1 Or last of all any way contrary to the Commandements Word and Will of God h Every plant which my Father hath not planted shall be rooted vp Matth. 15.13.11 Cor. 14.14 But the rites ceremonies and constitutions of the Church they must make altogether and tend both to the nourishing and encrease of loue friendship and quietnesse among Christians and also to the retaining of Gods people in the holy seruice worship and feare of God according to the rule of the Apostle afore mentioned Let all things be done honestly and by orderi. All Churches reformed consent hereunto k Confes Helv. 2 cap. 1. Gal. ar 33. Belg. ar 33. August ar 7. 15. Sax. ar 20. Wittemb ar 35. Suevica c. 14. The Errors and adversaries vnto this truth The premises being as they are most true most false then is it which the Papsts doe publish viz. that The Church hath power to change the Sacraments ordained euen by Christ himselfe Conc. Trid. â—st 5 cap. 2. Whatsoever the Apostles and Rulers of the Church command is to be kept a Test Rhem. an marg p. 336. and obeyedb. The authority of the Church is greater then of the Sacred Scripture c Confess Patrocemen 15. 3. Proposition The Church hath authority to iudge and to determine in controuersies of faith The proofe from Gods Word AVthority is given to the Church and to every member of sound iudgement in the same to iudge in controuersies of faith and so in their places to embrace the truth and to auoid and improue Antichristianity and errors and this is not the priuate opinion of our Church but both the straight commandement of God himselfe particularly vnto all Teachers a and hearers b Cast away prophane and old wives fables 1 Tim 4.7 O Timothy keepe that which is committed unto thee 1 Tim. 6.20 A Bishop must c. hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improue them that say against it c. Tit. 1.9 c. Heare not the words of the prophets that prophesie vnto you and teach you vanities they speake the vision of their owne heart and not of the mouth of the Lord Ier. 23.19 Beware of false prophets Matth. 7.15 Beware of dogges beware of euill workers Phil. 3.2 The sheepe know the shepherds voyce and they will not follow a stranger but they flye from him for they know not the voyce of strangers Iohn 10.4 5. Be not carried about with divers and strange doctrines Heb. 13.9 Beware lest you be also plucked away with the errour of the wicked and fall from your own stedfastnesse 2 Pet. 3.17 If there come any vnto you and bring not this doctrine receive him not to house neither bid him God speed 2 Iohn 10. If any shall say vnto you Loe here is Christ or there beleeve him not For there shall arise false Christs and false prophets Matth. 2.4.23.24 I speake vnto them which have understanding iudge ye what I say 1 Cor. 10 15. Try all things and keepe that which is good 1 Thess 5.21 of Gods Word and generally vnto the whole Church c and also the iudgement of our godly brethren in foraigne countries d Confess Wittemb ar 32. Sucviar 15. The errors and adversaries vnto this truth Vnsound therefore
in iudgement are the Papists For first they maintaine That the Pope of Rome hath the power to iudge all men and matter but may be iudged of no man a Dist 40. c. Si Papa to decree without controulement against the Epistles of S. Paul b Câ—â— Ruinus to dispence even against the new Testament c Panorm fixtra de diuortris and to giue the sense and meaning of the holy Scripture to which sense or interpretation of his all and every man without contradiction must yeeld and obey d Hâ—rvaeâ— de potestate Papae Next they publish and hold that the power to iudge of religion and points of doctrine is either in Bishops onely as some of them do thinke e The mysteries of religion are committed to the trust of Bishops p â—bi tantum solendum est qâ—nd ad mâ—â—â— fâ—â—maâ— vitam perâ—â—net the common people are onely to know that which pertaineth vnto â—anne is and good behauiour saith Fryer Laâ—â—nc a Villavincence de forman conciâ—â— lib. 1. cap. 10. Nec gratia nec 〈◊〉 â—or a iâ—â—a vâ—rtus â—o quâ—endaâ—st in memoe iâ— vel ministâ—â— Ecclesie grâ—â—ter publican professionem sid iâ— It is sufficient for the members and Ministers of the Church to make open profession of the faith more is not required of them neither grace to iudge of doctrine nor any other inward vertue saith Petruâ— Ã Soâ—â— 4 Terâ— ca â—â—de Ec. The common and faithfull people may in a generality refuse and forsake all new doctrine dissenting from that which they haue learned and embraced Non autem vt doctrinam in particulari ex causis fundam mâ—â—â—â— sâ—â—s examini â—t sic proprio iudicio discuâ—â—nt quid â—rum quid sassum sit But they haue none authority to examine any doctrine in particular from the very causes and grounds and thereby search out what is true what false quod proprium est Ecclesinum â—â—ag â—â—â—is this they must leaue to the masters of the Churches to whom properly it bâ—longeth saith Stapl or in their Clergy only as others deeme Anâ—dâ—ae van Matth 7. and in the Church of Rome onely as all of them suppose g Sacrae scripturae â—â—â—sus naâ—vus indubitatus aâ— ecclâ—si◠〈◊〉 a est pâ—â—nâ—dus saith the forementioned Peâ—rus à Soâ—â— The natiue and true sense of the sacred Scripture is to be fetcht from the Catholike Church of Rome Assâ—r â—â—â—th de Eâ—c The whole Church throughout the world knoweth that the holy Church of Rome hath power to iudge of all matters nâ—que cuiquam â—ebit de eius judicio iudicare â—â—â—theâ— is at lawfull for any man to give any sentence of her iudgement â—â—la 9. q Câ—nâ—â—ia 4. Proposition The Church hath power to interpret and expound the Word of God The proofe from Gods Word TO interpret the Word of God is a peculiar blessing giuen by God onely to the Church and company of the faithfull though not to all and every of them For No man knoweth the Son but the Father neither knoweth any man the Father but the Sonne and he to whom the Sonne will reveale him a Matth. 11.27 It is given to you to know the secrets of heaven saith our Sauiour vnto his disciples but to them it is not given b Mark 13.11 The manifestation of the Spirit is given to every man to profit withall For to one is given by the Spirit the Word of wisedome c. and to another prophesie c 1 Cor. 12.7 If any thing be revealed to another that sitteth by let the first hold his peace saith S. Paul vnto the Church at Corinth d 1 Cor. 14 30 Ye haue an oyntment from him that is holy and yee have knowne all things c ye need not that any man teach you saith the Apostle Iohn e 1 Iohn 2.20 21 27. Hereunto subscribe the Churches in Helnetia f Confe Helv. 2 cap. 2. Wittemberg Confess Wit tomb câ—p 30. Boheme h Confes Bohe cap. 1. The Errors and adversaries unto this truth Many sundry are the adversaries vnto this truth whereof Some thinke that to expound the Word of God is so easie a matter as any Student endued with a good naturall wit by diligence and industry of his owne may doe the same Some teach how to interpret the Scriptures is too hard a thing for any mortall man to attaine vnto so did Iohannes de Wassalia a Aeneas Syl. and doe many Anabaptists Some though they acknowledge that diuers haue the gift to open the sense of Gods Word yet that some say they are not the knowne Preachers and writers in the reformed and Christian assemblies whom the Family of Loue in scorne doe tearme the Scripture-learned For saith the said Family It is meere lyes vntruth c. whatsoever the Scripture-learned through their knowledge out of the Scriptures institute preach and teach b H.N. euang c. 33. sect 11. 12. 13. They preach the letter c. but not the Word of the liuing God c Idem i. ex hor. cap 16. sect 18. but themselves onely have that gift neither every one of the Family but the illuminate Elders For to them it is giuen to know the truth d Idem in his Prov. c. 21. sect 2. and they are the Elders of the Godly-vnderstanding and of the manly-wisedome the e Sp. land cap. 7. sect 10. Primates or principals in the light f 1 Exhor cap. 14. sect 1. Some doe suppose that to interpret the holy Scriptures is not so much a speciall gift of God vpon some chosen persons as an ordinary power annexed to the state and calling of Popes Bishops and Clergy men g See the proposit next immediate aforegoing Others be so farre from giuing the people of God not being of the Clergy power to expound as they will not suffer them to reade nor so much as to haue the Scriptures by them in a vulgar tongue except it be their owne most corrupt and barbarous translation which but of late yeeres neither and that in part too is granted by the Papists but in place thereof they thrust vpon the Laity their most idolatrous and blasphemous Festiuals Legends Rosaries Horaries and Psalteries of our Lady as falsly they called her 5. Proposition The analogy of faith must be respected in the exposition of the Scripture The proofe from Gods Word FOrasmuch as no prophesie is of any priuate motion a 1 Pet. 1.20 and whatsoever interpretation man giueth if it agree not to the analogy of faith which St. Paul gave in commandement to be obserued b Rom. 12.6 is priuate interpretation speciall heed is to be had that one place of Scripture be so expounded as it agree with another and all to the proportion of Faith The Churches reformed approoue this assertion by their subscriptions c Confes Helv. 1. ar 2. 2. c. 2 Gal. 1. ar 7. Sax. ar 1.
All haile all faithfull soules whose bodies doe here and every where rest in the dust The Lord Iesus Christ who hath redeemed both you and us with his most precious blood vouchsafe to deliver you from paines c d Horae B. Virg. Mariae secundum usum Sâ—r. They have ratified the doctrine of purged soules after this life in the Councell of Trent e Conc. Trid. dâ—â—r de Purg. Ses 25. ses 6 can 30. It it further to be noted how the same Papists sliding backe from the truth of God have fallen into many noisome and divers opinions in the matter of Purgatory agreeing among themselves Neither about the place where Purgatory should be some placing the same in the bottome of the Sea f Eckius in Enchirid some neere unto the mount Hecla in Ireland some upon the mount Aetna in Sicil g Bernard de Bustis Rosar par 3. c. 2. others in the Center of the earth h Spec. pereg quaest doc 1. c. 3. q. 5. others in Hell whereof they make foure roomes the first of the damned the second of infants dying unbaptized the third Purgatory the fourth Limbus patrum whereinto Christ descended i Position Ing. de purgat and others in a minde tossed and troubled betwixt hope and feare k Lorich insti Cathol de 12. Fidei art Neither about the Tormentors there who are thought of some to be holy Angels l Albertus Roffensis of others to be very devils m S. Th. Morc Neither about the torments For some dreame how they are tormented there with fire onely as Sir Thomas Moore some with water and fire as Roffensis and some neither with fire nor water but with troublesome affections of Hope and Feare as Lorichius n Insti Catho ut supra Neither about the causes of Purgatory torments because that some doe thinke that onely veniall sinnes o Greg. dial l. 4. c. 39. Spec. pereg quaest dec 1. c. 3. q. 4 others that veniall and mortall sinnes too p Eckius posit 6. for which in this life men have done no penance are there purged Nor about the time which they that be tormented shall abide in Purgatory For some have given out how the poore soules there be continually in torments till the day of Iudgement as Dionys Carthusianus q De 4. Hom. noviss others as Durandus r De officio mort l. 7. doe thinke they have rest sometimes as upon Sundaies and Holidaies others are of mind that in time they shall be set free and at libertie because their punishment is but temporary Å¿ Spec. pereg quaest ut supra quaest 5. and others that at any time they may be delivered if either their friends will buy out their paines or the Priests will pray or say any Masse for them or the Pope will but say the word Nor finally about the state of soules in Purgatory For Our English Papists at Rhemes doe thinke the soules in Purgatory to be in a more happy and blessed condition then any men that live in this world t Test Rhem. an Apoc. 14.13 and yet say the same Rhemists that Purgatory fire passeth all the paines of this life v Ibid. an marg p. 431. Thomas Aquinas holdeth how the paines of hell fire and of Purgatory are all one nothing differ but that the one is but temporall and the other not so And others put in choyce either to tarry in Purgatory one day or to endure the miseries of this world an 100 yeares have chosen to suffer the troubles of this life an hundred yeares together rather then to abide the paines of Purgatory but one short Winters day x Cap. Quid in aliud dist 25. Therefore in this contrarietie of opinions some of them the Papists themselves cannot deny must be we say all of them are fond and contrary to the Word of God Besides they nourish most cursed and damnable errors as That all the soules of the faithfull separated from their bodies are not at rest That all sins in their owne nature be not mortall or deadly and that some deserve not everlasting torments They are purged in Purgatory That one sinfull man may save and satisfie the wrath of God for another and that easily by prayer saying or doing something for them That if friends in this world will doe nothing for the poore soules in Purgatory paines yet may the said soules come at length unto happinesse by abiding their deserved torments untill the last houre or day of judgement in Purgatory Finally that the Pope is God in that he can at his pleasure discharge guiltie souls both from the guilt of sinne and from the punishments due for the same 2. Proposition The Romish doctrine concerning pardons is fond and not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word SVch hath been the exceeding mercy and love of God towards mankinde that as he hath purged us from all guiltinesse of sinne by the blood so hath he pardoned us from the everlasting punishment due for sinne by the paines of Iesus Christ For There is salvation in none other For among men there is given none other name under heaven whereby they must be saved a Acts 4.12 Through his name all that beleeve shall receive remission of sinnes b Act. 10.43 He hath purchased the Church by his owne blood c Act. 20.28 With his stripes we are healed d Isa 53.5 He that beleeveth in him shall neither be condemned e Joh. 3.18 nor ashamed f Rom. 10.11 Therefore Come unto mee all yee that are weary and laden and I will eaâ—â— you c. and yee shall finde rest for your soules saith our Saviour Christ g Matth. 11.28 29. If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve with thine heart that God raised him from the dead thou shalt be saved saith Saint Paul h Rom. 10.9 Errors and aduersaries unto this truth This being the Doctrine even of God himselfe * Whereof see more Art 2. pr. 4. ar 11. pr. 1. ar 22. pr. 1. we may evidently perceive how not onely vaine but beside not onely besides but against the Word of God the Romish doctrine concerning pardons is For that doth teach us 1. To seeke salvation not at God alone but at the hands of sinfull men For would we have a pardon for the sinnes of fortie dayes A Bishop may give it For the sinnes of 100 dayes A Cardinall may grant it For all our sinnes committed or to be committed From the Pope we may have it Hence be his pardons if you respect time for 40. 50. 100. 1000. 10000. 50000. c. yeares of offences Homicide Patricide Perjury Sodomitry Treason and what not c. a Vide Taxam poenit 2. That we may be our owne Saviour So did that of Purgatory 3. How the precious
Sacraments ordained of Christ he 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 Christianity Of Christians For by them are visibly discerned the faithfull from Pagans and Christians from the Iewes Turks and all prophane Atheists Of Christianity For as Circumcision in the old Law 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 a Deut. 18.16 39 6. Jer. 4.4 Acts 7.51 â—â—â—m 12.28 Phil. 3.3 Col. â— 11 so Baptisme telleth us that being once dead unto sinne wee are to live unto righteousnesse that all we that have been baptized unto Iesus Christ have been baptized unto his death c. and must walke in newnesse of life c b Rom 5.3 c. for wee have put on Christ c Gal. 3.26 by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwayes bee fresh in memory and that it should be celebrated not with the old Leaven neither in the Leaven of maliciousnesse but with the unleavened bread of sincerity and truth d 1 Cor 5.8 so the participation of one Loafe and of one Cup in the Lord his Supper doth commend unto our consideration a sweet concord a brotherly unanimity and a constant continuance in the true worship of God without favouring of Idolatry in any respect e 1 Cor 107. This doe the godly in any their Churches and throughout the world both teach and testifie f Confes Hel. 1 c. 29. 2. ar 20. Aug. ar 13. Sâ—x ar 12. The adversaries unto 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 foreheads c. to be knowne for Christians a Magdeburg ec hist Con. 12 c. 3. which contemne the Sacraments as of none account So doe the Anabaptists b Dulling con Anab l 2. c. 4. Althamar concil Lo. pag. lo. 191. There be saith D. Saravia which hold how the Sacraments were to bee administred onely at the first planting of the Church by the Apostles and Evangelists but doe not appertaine unto us in these dayes c D. Saravia def tra de divers min grad cap. 14. It was also one of Matthew Hamants heresies that the Sacraments are not necessary in the Church of God d Holinsh chr fol. 1299. Which think the Sacraments are but onely civill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particularly the Messalians e Theodor. lib. c. 9. c. 11. and Family of Love who thinke that for obedience sake to Magistrates the Sacraments are to be received f Patterne of the pref Tem. but are to none effect to the perfect ones in the Family g Râ—msels confess 2. Proposition The Sacraments be certaine sure witnesses and effectuall signes of Grace and God his good will towards us The proofe from Gods Word INfinitely doth God declare his unspeakeable and incomprehensible good will to man-ward yet in these dayes by none outward things more notably and effectually than by the Sacraments For Of Baptisme saith Christ He that beleeveth and is baptized shall be saved a Mark 16.16 and Peter Amend your lives and be baptized every one c. for the remission of sins b Acts 2.38 and Paul Husbands love your wives even as Christ loved the Church and gave himselfe for it that he might sanctifie it and cleanse it by the washing of water through the Word c c Eph. 5.25 And of the Lords Supper saith our Saviour Christ touching the Bread This is my body which is given d Luke 22.19 and broken for you e 1 Cor. 11.24 and of the Cup This is my blood of the New Testament that is shed for many for the remission of sinnes f Mark 26.28 Luke 22.20 This truth doe the purer Churches of these dayes every where acknowledge g Confes Helv. 1. ar 20. 22. 2 c. 19 20 21. Bohe. c 11. 12 13. Gal ar 34 38. Belgr â— 33. 35. August ar 9. 13. Witt. ar 10 19. Suev ar 16. 18. The adversaries unto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the new Law do conferre grace ex opere operato a Concil Trid sess 7 can 8. The Sacraments of the Old and New Testament in this do differ for that the Sacraments of the Old Testament did onely shadow forth salvation but the Sacraments of the new did conferre and work salvation b Concil Floâ— and doe justifie not onely signifie God his good will toward us by reason of the worke done which is the outward Sacraments c Bonavent lib. 4. 〈◊〉 1 〈◊〉 5. Gab. Biel. l. 4. diâ—t 1 p. 3. 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods Word BE baptized every one of you in the Name of Iesus Christ for the remission of your sinnes and yee shall receive the gift of the holy Ghost saith S. Peter a Acts 2.38 Christ gave himselfe for the Church that hee might sanctifie it and cleanse it by the washing of water through the Word b Eph. 5.25 26. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul c 1 Cor. 10.19 The same is affirmed by the reformed Churches d Conf. Helv 1. ar 21. 2. c. 10. 20 21. ar 6. Bohem. c. 17. 12. Gal. ar 34. Belg. ar 33 34. Aug. ar 13. Saxon. ar 13. Suc. c. 17. Howbeit this faith is not necessarily tyed unto the visible signes and Sacraments For Without the Sacraments many have lived and dyed who pleased God and are no doubt saved either in respect of their owne faith as we are to thinke of all the godly both men who were borne and dyed afore the institution of Circumcision in the wildernesse and in the time of grace c. yet by some extremitie could not receive the Seale of the covenant and women who afore and under the Law for many yeares were partakers for no Sacrament and never of one Sacrament or that they be heires of the promise Some have faith for they receive any of the Sacraments So had Abraham e Rom. 49. â—0 the Iewes unto whom Peter preached f Acts 2 41. the Samaritanes g Acts 8.12 the Church h Acts 8.37 Cornelius the Centurion and have the godly of discretion wheresoever not yet baptized i Acts 10.42 Some neither afore nor at the instant nor yet
the true bloud of Christ our onely Saviour to the cherishing of the spirituall life in our soules And herein there is a goodly consent with the most of the reformed Churches and us d Confes Helv. 1. ar 22 2. c. 22. Basil ar 6. Bohem. c. 13. Gal. ar 36. Bâ—lg ar 35. The aduersaries vnto this truth Iointly wee withstand the adversaries thereof whosoever as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries a Aliqâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augimus sed in câ—ognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paru vino substantium equidem relinquendo sed corporale Christi corpus ita coaduniendo ut substantia substantiam vel localiter vel definitivè vel repletivè vel omnibus istis modis simul contineat quod ipsum prefecto nil est iliud quam Transubstantiationis quoddam quasi involuer c. Jezler de diutur helli Euchar. p. 8. which thinke the body of Christ is so 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 every communicant is eaten corporally and received into the belly The Metusiastes and Papists which beleeve 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 b After Consecration there is neither bread nor wine left in this Sacrament saith Vaux in his Catech. By the vertue of the words of Consecration the substance of bread is turned changed into the very Body of Christ and the substance of wine is turned into the Bloud of Christ the holy Ghost working by a divine power So that Christ is wholly under the forme of Bread and in every part of the Host being broken Christ is wholly Also under the form of wine every part therâ—f being seperated Christ is wholly Canis catech c. 4. Romanenses introduxerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos Lutherani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus sororem plumorum errorum matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezler de dintur belli Euchar. p. 31. b. The Symbelists Figurists and Significatists who are of opinion that the faithfull at the Lords Supper doe receive nothing by naked and bare signes 5. Proposition To reserve carry about lift up or worship the Sacraments of the Lords Supper is contrary to the ordinance of Christ The proofe from Gods Word The true and lawfull use of this Sacrament hath been afore set downe And therefore it may suffice us to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten a Math. 26.20 Marke 14.22 Luke 22.19 1 Cor. 10.16 11 2. the cup should only be given and drunken b Math. 26.27 Marke 14.23 Luke 22.17 1 Cor. 11.25 and all this is done in remembrance of Christ c Luke 22.19 1 Cor. 11.24 25 And so also testifie the Churches reformed d Confes Helv. 2. c. 21. Basil ar 6. Bohem. c. 13. Aug. de Missa ar 1. Sax. ar 14. Wittemb c 19 The adversaries unto this truth But contrary to the institution of Christ the Papists abuse this holy Sacrament For They reserve the same and not onely so but take it to be a Catholike a pious and necessary custome so to reserve it a Concil Trid. ses 3. c. 6. and besides they thinke every piece and particle of the Sacrament so reserved is the very bloud of Christ b Ibid. can 4. Sermons fol. 196. b. They carry it about both unto sick folks Hence saith the Festivallc. As often as any man seeth that body at Masse or born about to the sick he shall kneele downe devoutly and say his Pater-noster or some other good prayer in worship of his soveraigne Lord. And also thorow cities and townes For whensoever the Pope goeth any journey the sacramentall bread is carried before him on an ambling Iennet as the Persian Kings have before them carried their Orsmada or holy fire d See cerem Pontif. lib. 1. When the Pope goeth from one people to another he sendeth before him yea and sometime a day or two dayes journey his sacrament upon a horse carrying at his neck a little Bell accompanied with the scum and baggage of the Romane Court. Thither goe the dishes and spits old shoes caldrons and kettles and all the sculletie of the Court whores and jesters Thus the Sacrament arriveth with this honourable traine to the place whither the Pope is to come it there awaiteth his comming And when the master is knowne to approach neere the people it goeth forth to receive him So Cyp. Valera a Spaniard in his treat of the Pope and his auct p. 17. In Spaine even at this day in the time of the peace between the two mighty Kings of great Britaine and Spaine those English men as meeting the Sacrament in the streets will neither doe reverence thereunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloudy Inquisition e Act. of the peace c. an 1604. ar 2. in the end touching a Moderation c. They worship it and for the same have ordained a certaine set and solemne feast called Corpus-Christi-day on which the sacrament is borne about lifted up and most idolatrously adored f Trid. sess 3. c. 3. 29. Article Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper The wicked and such as be voide of the lively faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body and bloud of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drink the signe or Sacrament of so great a thing The Proposition The wicked and such as be void of a lively faith doe not eate the Body nor drink the Bloud of Iesus Christ in the use of the Lords Supper The proofe from Gods Word SAint Paul doth shew how the Supper of the Lord is received of some worthily which doe examine and judge themselves a 1 Cor. 11.28 and discerne the Lords Body b Ibid. 29. as also doe abstaine from the table of divels How these doe participate of the body and bloud of Christ c 1 Cor. 10.31 it hath already bin shewed in the last mentioned article prop. 4. Againe of others the same is worthily received d 1 Cor. 11 38.39 that is to say which doe not examine themselves nor judge e Ibid. 38.31 neither discerne the Lords Body f Ibid. 26. and doe communicate at the Table of the Lord and at the Table of devils g 1 Cor. 10.21 These may receive the Sacrament but not the true body of Christ The reasons be for that
Coster Iâ—sâ— enchirid controvers c. 11. d. S. Ciuc pâ—g 3â—8 c. Of power and vertue to heale sick and sore Of holinesse to blesse us and keepe us from evill From foule fiend to fend us and save us from devill And of many miracles which holy Crosse hath wrought All which by tradition to light Church hath brought Wherefore holy worship holy Church doth give And surely so will we so long as we live Though thou saist Idolatry and vilde superstition Yet we know it is holy Churches tradition Holy Crosse then disgrace not but bring it in renowne For up shall the Crosse goe and you shall downe Of this Crosse I spâ—ake and meant and of none other when I number it among things meerely impi us and unlawfull And therefore have I not a little wondred at those my Brethren which draw these words of mine in this section unto the Crosse used in our Church at Baptisme h A brid of the Lancolne miâ—ist Apol. unto King Iames aâ— 1605. p. 30. which I never thought not take to be either papisticall or impious because none adoration not so much as civill much lesse divine is given thereunto either by our Church in generall or of any minister or member thereof in particular If they have no other Patrons for their not using or refusing the ceremonie of the Crosse then my selfe they are in an ill case For both in my judgement and practice I doe allow thereof This their perverting of my words contrary to their sense and my meaning telleth mee that other mens words and names are but too much abused by them in that book to the backing of schisme and faction in the Church and State which from our soules we doe abhorre 4. Proposition Every particular or nationall Church may ordaine change and abolish ceremonies or rites ordained onely by mans authority so that all things be done to edifying It hath pleased our most mercifull Lord Saviour Christ for the maintenance of his Church militant that two sorts of rites or ceremonies should be used whereof Some God his most excellent Majestie 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 withall zeale and religion to bee observed Others be ordained by the authority of each provinciall or nationall Church and that partly for comelinesse that is to say that by these helps the people of God the better may be inflamed with a godly zeale and that sobernesse and gravity may appeare in the well handling of Ecclesiasticall matters and partly for order sake even that Governours may have rules and directions how to governe by Auditors and inferiours may know how to prepare and behave themselves in sacred assemblies and a joyfull peace may be continued by the well ordering of Church affaires We have already proved a In this art Prop. 1. that these latter sort of ceremonies may be made and changed augmented or diminished as fit oportunity and occasions shall be ministred and that by particular or nationall Churches which thing is also affirmed by our neighbours b Confes Helv. 2. c. 27. Bohe. c. 15. Gal. ar 12. Bel ar 32. Au. de abu ar 7. Wit ar 35. Suc. c. 14. Adversaries unto this truth This manifesteth to the world the intolerable arrogancie of the Romish Church which dare take upon her to alter and apply to wrong uses the very Sacraments instituted even by Christ himselfe a See ar 25. pr. 20. and to prescribe ceremonies and rites not to some particular but to all Churches in all times and places b Trid. Conc. ses 7. c. 13. It sheweth also the boldnesse of our home-adversaries the Puritane-dominicans which say that the Church nor no man can take away the liberty of working six daies in the week from men and drive them to a necessary rest of the body upon any saving the seventh c T. C. 1. rep p. 120. Againe say these men the Church have none authority ordinarily and perpetually to sanctifie any day but the seventh day which the Lord hath sanctified d D. B. doct of Seb. 1. B.p. 31. nor to set up any day like to the Sabbath day e Ibid. p. 47. The latter sort what in them is quench the peoples devotion and hinder them from frequenting of Churches upon all holy-dayes falling on the weeke-dayes and ordained by the lawfull authority of the Church 35. Article Of Homilies The second book of Homilies the severall titles wherof wee have joyned under this Article doth containe a godly and wholesome doctrine and necessary for these times as doth the former booke of Homilies which were set forth in the time of Edward the sixt and therefore wee judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the people Of the names of the Homilies 1. Of the right use of the Church 2. Against perill of Idolatry 3. Of the repairing and keeping cleane of Churches 4. Of good works first of Fasting 5. Against Gluttony and Drunkennesse 6. Against excesse of apparell 7. Of Prayer 8. Of the place and time of Prayer 9. The Common Prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reverend estimation of Gods Word 11. Of Almes-doing 12. Of the Nativitie of Christ 13. Of the Passion of Christ 14. Of the Resurrection of Christ 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ 16. Of the gifts of the holy Ghost 17. For the Rogation dayes 18. Of the state of Matrimony 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 necessary but whether Homilies or any Apocrypha writings at all may bee read in the open Church and before the congregation which I thinke they may and prove it thus Great is the excellency great also the utility of Gods Word preached Therefore saith Saint Paul None can beleeve without a Preacher a Rom. 10. and Woe is mee if I Preach not the Gospell b 1 Tim. 4.16 Howbeit the manner of preaching is not alwaies one and the same For the Apostles were to teach as well by the pen as by the voice c D. Whitak cont Belg. con 1 q. 6. p. 335. Paul did preach the Gospell by writing d D. Fulke against the Rhem. an Rom. 1.15 wee owe in a manner evermore to the bonds of Paul for his books than to his liberty for preaching e Pauli vinculis plura pene quâ—m libertati deâ—emus Bâ—z epi. ded Olâ—viâ—n com in â—pi ad Galar Calvins writings will edifie all men continually in the time to come f The Ministers of Genevas epist before Calv. on Deuteron Protestants books are witnesses of sound doctrine and sincere Christianity
3. and 6. by King Richard the 2. by King Henry the 4. 6. and 8. by Queene Elizabeth and by our most Noble King Iames. His pride and intolerable supremacie over all Christian people is renounced and condemned as well by the mouthes as writings of all the purer Churches i Conf Helv. 1 ar 18 2. c. 17 18. Bohe. c. 8.9 Belg. ar 28.32 Wittem ar 31. August de Abus ar 7. and that deservedly The Errors and adversaries unto this truth But with the Papists the Bishop of Rome hee is forsooth for supremacie Abel for governing the Arke Noah for Patriarch-ship Abraham for order Melchisedech for dignity Aaron for authority Moses for justice Samuel for zeale Elias for humility David for power Peter for his unction Christ a Majoran clyd milit Ec lib. 3 c. 35. the generall Pastor the common Father of all Christians the high Pastor of Gods universall Church the Prince of Gods people b Ans to the execu of lust for title God even the Lord God the Pope c Panorm de transl praef c. Q anto for power God For By him Kings raigne d Cerc l. 1. c. 2. hee may iudge all men but must of none bee iudged e Distin 40. c. 5. Papa hee can doe what him list as well as God except sinne f Extravag de cranst Episâ— cap. Quanto His jurisdiction is universall even over the whole world g Test Rhem. annot marg p. 2â—0 Him upon paine of eternall damnation all Christians are to obey h Bor if 8 cau de major obed in Extravag And by his Soveraigne authority both all Papists in England were discharged from their obedience and subjection unto Queene Elizabeth and the same Queene disabled to governe her owne people and dominions i Bristow motive 40. 6. Proposition By the lawes of this Realme Christian men for hainous and grievous offences may be put to death The proofe from Gods Word AS the natures of men be divers and some sinnes in some countries more abound then in others so are the punishments to bee imposed upon malefactors according to the quantity and quality of their offences and any Countrey and Kingdome may punish offenders even with death if the Lawes thereof and their offence doe require it For All that take the sword shall perish with the sword a Math. 25.52 Governours bee sent of the King for the punishment of evill doers b 1 Pet. 2.14 A wise King scattereth the wicked and causeth the wheele to turne over them c Prov. 20.26 The Magistrate beareth not the sword for nought and is the Minister of God to take vengeance on them that doe evill d Rom. 13.4 Which punishments testifie to the world that God is just which will have some sinnes more severely punished then others and the Magistrates to cut off dangerous and ungodly members God is mercifull and hath care both of his servants and of humane society God is all wise and holy in that hee will have it knowne who are just who wicked who holy and who prophane by cherishing and preserving of the one and by punishing and rooting out of the other Our godly and Christian brethren in other Countries approve this doctrine e Confes Helv. 1. ar 24 26. 2. c. 30. Basi c. 7. Bohe. c 16. Gal. ar 39. Belg. ar 36. August ar 16. Sax ar 23. The adversaries unto this truth The adversaries of this doctrine be divers 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 Donatists a D. August in Iohan 11. and such in our dayes be the Anabaptists b Confe Helv. 2. c. 30. And some doe thinke that howsoever for their offences against the second Table malefactors may bee put to death yet for hereticall and erroneous opinions in points of Religion none are so to suffer Of this minde are the Familists For They hold that no man should be put to death for his opinions c Display lib. They blame Mr. Granmer and Ridley for burning Ioane of Kent for an heretike d Ibid. It is not Christian-like that one man should persecute another for any cause touching conscience e Fam. 2. letter unto M. Ro. Is not that punishment sufficient say they which God hath ordained but that one Christian must vexe torment belye and persecute another f Ibid. 7. Proposition It is lawfull for Christian men at the commandement of the Magistrates to weare weapons and serve in warres The proofe from Gods Word There is saith K. Salomon a time of warre and a time of peace a Eccles 2.8 and Princes are by warre and weapons to represse the power of enemies whether forraigne or intestine For they are in authority placed for the defence of quiet and harmelesse subiects as also to remove the violence of oppressors and enemies whatsoever they be For these causes have they Horses prepared for the battell b Prov 2.31 Tribute paide them as well for Christians c Rom. 13.6 7. as others and subiects to serve them in their warres of what nature soever Cornelius being a Christian d Acts 10. was not forbidden to play the Centurion or bidden to forsake his profession e Luke 3.14 nor the souldiers that came unto Iohns baptisme willed to leave the warres but to offer no violence unto any man This truth is granted by the Church f Confes Helv. 2. â— 30 Bohe. c. 16. Sâ—x ar 23 The aduersaries vnto this truth Many are against this assertion whereof some doubt of the truth thereof as Ludovicus Vives a Arma Christianum virum tractare nâ—sâ—â—o â—n â—â—s sit Lud. Vâ—ves Instuut suâ—m Chr. â— 1. Others denie it altogether as untrue So did in ancient time the Manichies whose doctrine was that no man might goe to warre b D. Aug. contra Manich. l. 22. c. 74 Lactartius thought it altogether unlawful 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 dye c Lactan. de vero cultuâ—e 20 In these dayes the Anabaptists thinke it to be a thing most execrable for Christians to take weapons to goe to warre d Confes Helv. 2. c 30. The Family of Love also doe so condemne all warres as the time was when they would not beare or weare a weapon e Display H. 5.5 b. and they write first of themselves how all their nature is Love and peace f H.N. spi lan c. 37. sect 2. and that they are people peaceable g Ibid prae sect 3â— but all other men in the world besides they doe wage warre kill and destroy for which ends they have divers sorts of Swords Halberds Speares Bowes and Arrowes Guns Pellets and Gunpowder Armour Harnesse and Goâ—gets h Ibid. cap. 4.
〈◊〉 9. none of which the Familists doe use or allow of 38. Article Of Christian mens goods which are not common The riches and goods of Christians 1 are not common as touching the right title and possession of the same as certaine Anabaptists do falsely boast Notwithstanding 2 every man ought of such things as he possesseth liberally to give almes to the poore according to his ability The Propositions 1. The riches and goods of Christians as touching the right title and possession of the same are not common 2. Every man is to give liberall almes to the poore of that which he possesseth according to his ability 1. Proposition The riches and goods of Christians as touching the title and possession of the same are not common The proofe from Gods Word AGainst community of goods and riches be all those places which are infinite of the holy Scripture that either condemne the unlawful getting keeping or desiring of riches which by Covetousnesse a If any one that is called a brother be a fornicator or covetous c. with such one eate not Covetousnesse let it not be once named among you as it becommeth Saints Eph. 5.3 Theevery b Let none of you suffer as a Theefe c. 1 Pet. 4.15 Extortion With a brother that is an extortioner eate not 1 Cor. 5.11 Neither theeves nor covetous persons nor Extortioners shall inherite the Kingdome of God 1 Cor. 6.10 and the like wicked meanes many doe attaine or doe commend liberality d It is a blessed thing to give rather then to receive Acts 10.35 yea and that thing ye do unto all the Brethren throughout all Macedonia 1 Thes 4.10 If a brother or a sister be naked and destitute of daily food c. notwithstanding ye give them not these things which are needfull to the body what helpeth it Iames 2.15 16. Frugality e If there be any that provideth not for his owne namely for them of his houshold he denieth the faith and is worse then an Infidell 1 Tim. 5.8 free and friendly lending f From him that would borrow of thee turne not away Matth. 5.42 And lend looking for nothing again Luke 6.35 honest labour g Let him that stole steale no more but rather let him labour c. that hee may have to give unto him that needeth Eph. 4.28 Wee warned you that if there were any which would not work that he should not eate 2 Thes 3.8 and lawfull vocations to live and thrive by h Ye know that these hands have ministred unto my necessities and to them that were with me Acts 20.34 We laboured day and night because we should not be chargeable unto any of you 1 Thes 2.9 wee tooke not bread of any man for nought 1 Thes 3.8 All which doe shew that Christians are to have goods of their owne and that riches ought not to be common Of this iudgement be the reformed Churches i Confess Helv. 3. c. 29. Gal. ar 40. Belg. ar 36. Aug. ar 16. Wittemb c. 21. The adversaries unto this truth Of another mind were the Esseis a Heyden des urbis Hierosolym l. 3. c. 3. the Manichies b D. Aug. de mor. eccles Cat. lib. 1. the Pelagians c Magdeb. eccles hist Gen. ◠fol. 586. the Apostolikes d D. Humfr. de Romanae curiae praxi p 39. exl Epiphan and Fratricellians e W. Tho. desc of Italy p. 59. and are the Anabaptists f Sleidan com lib. 6. and Family of Love g Display H. 3 b. Among the Familists saith H.N. none claimeth any thing proper to himselfe for to possesse the same to any owednesse or privatenesse For no man c. can desire to appropriate or challenge any thing to himselfe either yet to make any private use to himselfe from the restward but what is there is free and is also left free in his upright forme h H. N. Spir. laud. c. 35. sect 34. 1. Proposition Every man is to give liberall Almes to the poore of that which he possesseth according to his ability The proofe from Gods Word VNto liberality towards the poore according to our ability we are in the holy Scriptures provoked 1. By the commandements from God by his servants the Prophets a Deut. 15.11 Prov. 5.15 16. Eccles 11.1 2. by his Sonne our Saviour b Matth. 5.42 c. 6.2 3 c. Luk. 9.30 c. and by his Apostles c Rom. 12.13 1 Cor. 1.62 2. By sweet promises of ample blessings d Eccles 11.1 The liberall person shall have plenty and he that watereth shall also have raine Prov. 11.24 Hee that stoppeth his eare at the crying of the poore he shall cry and not be heard Prov. 1.13 3. By threatnings of punishments to the covetous and stony-hearted He that giveth unto the poore shall not lack but he that hideth his eyes shall have many curses Prov. 28.27 4. By the examples of the best men viz. the Apostles and Primitive Church f Acts 11.19 20. Rom. 15.15 1 Cor. 8.1 2 3 c. 2. Cor. 6.2 c. So the Churches g Conf. Helv. 2 c. 2. 3. 28 29. Sax. ar 21. Wittemb c. 18. The adversaries unto this truth Of strange minds therefore and impious are First the Anabaptists which would have no man either to give or receive For all things in their opinion should be common as afore also hath bin said and none among them be either poore to receive or wealthy to minister any almes a Bale myst of Iniq. p 53. Secondly the hypocriticall sectaries who are bountifull only to those which side with them Such were first the Publicans in our Saviour his dayes b Mar. ◠46.47 and after them the Manichies who would minister neither bread nor water unto any hungry and pyning begger unlesse he weare a Manichean c Homini mendico esurienti nisi Manichaeus sit panem aut aquam nō porrigunt Manic D Aug. de Mor. Manc l. 2. And such are the Family of Love who say they are not bound to give almes but to their owne sect and if they doe they give the same to the devill d Dispi H. 7. b. 39. Article Of a Christian mans oath As we confesse that 1 vaine and rash swearing is forbidden Christian men by our Lord Iesus Christ and Iames his Apostle So we judge that 2 Christian Religion doth not prohibit but that a man may sweare when the Magistrate requireth in a cause of faith and charity so it be done according to the Prophets teaching in justice judgement and truth The Propositions 1. We may not sweare vainely and rashly 2. A lawfull oath may be given and taken according to the Word of God in justice judgement and truth 1. Proposition Wee may not sweare vainely and rashly The proofe from Gods Word THE better to avoid vaine and rash oathes and swearing it is good to have in remembrance
that which is said by our Saviour Christ and his Apostle Iames. Our Saviour saith Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole nor by Ierusalem for it is the Citie 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 a Math. 5.34 So the Apostle Saint Iames Before all things my brethren saith he sweare not either by the heaven or by the earth or by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation b Iames 5.12 All Churches doe and some in their publike writings condemne vaine rash and idle oathes c Conf. Helv. 2. c. 5. Basil ar 11 Adversaries unto this truth This declareth many sorts of men to be very impious as The Wantons which for pleasure and the covetous worldlings who for gaine and profit blush not to take the name of God in vaine by idle rash and usuall oaches Next the Basilidians a Philast Helchisaites b Euseb ex Oâ— v. d. l. 8. c. 38. Priscillianites c Bulli. conâ—â— Anathâ—p l. 2. cap 4. and Family of Love d Ramscis con who for ease and to avoide trouble and persecuâ—ion dread not to sweare and forsweare themselves Thirdly the Papists whose common guise is to sweare either by Saints or Idols or by God and creatures together e Pet. de Soto Math. conf p. 40. a. Fourthly the Puritanes who use to sweare though not by God c. yet as wickedly using horrible imprecations as I renounce God God damne me or as Hackets manner was God confound me f Conspir fer pretend refer p 5. Lastly the Banisterians who deeme it Hypocrisie for one Christian to reprove another for common and rash swearing which are but Trifles in their opinions g Vnfold of Banist errors 2. Proposition A lawfull Oath may be given and taken according to the Word of God in justice judgement and truth The proofe from Gods Word THe truth of this doctrine appeareth plentifully in the holy Scriptures For in the same there be both Commandements that we must and may and formes prescribed how we shall sweare For the first Thou shalt feare the Lord thy God and serve him And shalt sweare by his name saith Moses Again thou shalt sweare a Deut. 9.13 22.11 The Lord liveth and thou shalt cleave unto him and shalt sweare by his Name b Ibid. 10 20. And touching the other sweare may we not either by Baal c Ierem. 12.16 or by strange gods d Iosh 27.7 or by the Lord and by Melchom that is by Idols e Zeph. 1.7 or by any creatures f Matth 5.34 But our Oathes must bee made in the name of the Lord g Deut. 6.13 as The Lord liveth h Ier. 12. â—6 and all is to be done in truth judgement and righteousnesse i Ier. 4 2. and when the magistrate calleth us thereunto k Exod. 22.8 1 King 8.31 All Churches joyne with us in this assertion and some testifie the same in their publike writings l Confes Helv. 2. ar 16. 1.2.30 Gal. ar 40. Basil ar 11. sect 1. Aug. ar 16. The Errors and adversaries unto this truth Many be the adversaries one way or other crossing this truth For 1. Some condemne all swearing as did the Esseies who deeme all swearing as bad as forswearing a â—ard of sâ—â—â—ons 2 part and doe the Anabaptists which will not sweare albeit thereby both the glory of God may be much promoted and the Church of Christ or Common weale furthered b Confâ— Basil ar 11 sect 1 2. Others condemne some kinde of Oathes and will not sweare though urged by the magistrate but when themselves think good So the Papists no man say they ought to take an Oath to accuse a Catholike a Papist for his religion c Test Rhem. an Act. 23.12 and such as by Oathes accuse Catholikes that is Papist are damned d Ibid. So the Puritanes oftentimes either will take none oath at all when it is ministred unto them by authority if it may turn to the molestation of their Brethren e Hook of eccles pol. praef or if they sweare finding their testimony will be hurtfull to their cause they will not deliver their â—â—nds after they be sworne f D. Suâ—cliffe ans to Iob Throk p. 46. b. 3. Others having taken the Oath do foulely abuse the same as the knights of the post like the Turkish Seiti and Chargi g Pol. of the Turk emp. c. 24. p. 74. who for a Ducket will take a thousand false Oathes afore the magistrate as also the Iesuites who in swearing which is little better then forswearing do viti scientia that is cunning and equivocations h Quod lib p. 34. 68 Garnets arraign as also doe they who conscionably and religiously keepe not their faith such are the forenamed Papists For they say an Oath taken for the furtherance of false religion as they take the profession of all Protestants to be i Test Rhem. an Act. 20 12. bindeth not k Iuramentâ—m propter falsam religionem prestatum non obligat Bap. Fricklâ—r de jure magist p. 11. Againe Faith â—s not to be kept with Heretikes l Conc. Constan 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 every Parish Gods honour and preaching of his Word is hindred m Geneva an Matth. 2.12 One of them hath delivered that if the Prince do hinder the building of the Church the people may by force of armes resist him Ans to the Abstract p. 94. Subjects be discharged from their Oath of Alleageance and may gather forces against their liege Soveraigne if hee enterprize any thing to the hurt of his Realme or of the Romish religion was a determination of the Sorbonists in a certaine conventicle of theirs at Paris n Mercur. Gal. lobelg l. 2. p. 89. And that Magistrates by their subjects may be brought under to obedience of Lawes was a conclusion of certaine Scottish Ministers in a private Conventicle of Edinburgh o Bucchan rerum Sotic l. 17 p. 202. Seditiosi non sunt qui resistant principibus politicum aut ecclesiasticum statum perturbantibus Nam qui resistit Principi seditiosus non est sed seditionem tollit saith a Frenchman p Euseb Philadelph dial 2. p. 57. yea saith an Englishman whose works by T.C. are highly approved and commended Hunc tollant vel pacificè vel cum bello qui ea protestate donati sunt ut regni Ephori vel omnium ordinum conventus publicus q Dud. Fen. S. Theo. l. 5. c. 13 Subjects may not respect their Oathes made unto such Princes which trouble the state of the Church or Common-weale Finally whatsoever Princes be good or bad if they be women say some oathes or alleageance then are not to be kept Their words be these First aswell the States of the kingdome as the common people They ought to remoove from honour and authority that monster in nature so call I woman in the habit of man yea a woman against nature raigning above man Secondly if any presume to defend that impiety they ought not to feare first to pronounce and then after to execute against them that is to say against women governours the sentence of death If any man be afraid to violate the oath of obedience which they have 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 r Against the regim of women 2. blas p. 53. b. Lastly of all whereas every Minister of the Word and Sacraments at his ordination doth sweare to obey his Diocesan in all lawfull matters certain Gentlemen of the Puritan faction writ thus unto the Bishops of the Church of England and printed the same viz. The Canon law is utterly voyd within the Realme and therefore your Oath of Canonical obedience is of no force and all your Canonicall admonitions not worth a rush Å¿ The Gentlemens demands vnto the Bishops printed ann 1605. p. 76. D. Hilar. contra Constantiâ—â— August Non recipiâ— mâ—â—ndarium veritas nec patitur Religiâ— impietatum The truth admits no lye neither can Religion abide impiety 1 Tim. 1. v. 19. Vnto the King everlasting immortall invisible unto God onely wise be honour and glory for ever and ever Amen FINIS
Wit c. 30 31 33. Suev ar 1. Errors and adversaries unto this truth Of another iudgement are many For Some do thinke the Scripture may be expounded in what sense and to what purpose men list as the Pharises a D. Iren. l 4. cap. 2 5. the Severians b Euf eccl hist lib. 4. c. 29. and Papists among whom there be which from this opinion doe tearme the most holy Word and Scriptures of God most reprochfully A ship-mans hose a Leaden rule a Nose of waxe c Pighius controuer 3. de Ec. Hierac l. 3. c. 3. Lindan praef Cens Colon. Some do mislike all interpretations written Commentaries vpon the Scriptures as vnnecessary and vaine such were Servetus Valdesius Coranus with others of late yeeres d Beza epi. 59. and are the Libertines Sowenkfeldians e Ibid. and Family of Loue f H.N. 1. exhor cap. 16 sect 4. Some depend wholly vpon visions and reuelations as did the Enthusiasts g Thâ—â—d haeret fab l. 3. Nicholas Storch Thomas Monetarius the Anabaptists h D. Maior in Dom. 8. Post trinit homil fol. 440. and our late English reformer Hacket i Arthing sedu p 17. Some dislike of the literall and referre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the Word of God as did the Origenists and doe the Libertines k Calv. contra Anabap. and Family of Love hence teaching one the other that the spirituall vnderstanding is the Word of God and that to embrace the literall sense is to commit Idolatary l Allens conf Some of every place of Scripture will have an exposition both Analogicall Allegoricall Historicall and Morall as the curious Thomists and Monks Some are addicted to an interpretation which they cal mysticall and propheticall as Brocardus Morelius and others Some are of mind that the Gospell or Euangelicall Word cannot be committed to letters and writing saith Lindanus m Lib. 2. c. 2. Some doe thinke as afore also hath bin shewed how that is the odde and onely true sense of the Scriptures which is made and given by the Church n Haeretici Scripturarum cognitioneÌ„ intelligentione extra Ecclesiamponunt nos autem Papistae volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei sic nos Ecclesia Romanae simpliciter credere debemus saith Stapleton Antid in Luc. 10.16 When the authoritie of the Church leaveth the holy Scripture then are they of no more account then Aesops fables Wâ—lf Herman and Pope of Rome o Si Papam qui Christi vicarius est ac cius omnimodam potestatem habet in terris consulerent non erraâ—ent haeretici saith Stella in Lucaeus fol. 499. Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therewithall doth vary whereby that which in the Apostles time was a truth in these dayes shall be a falshood In which error was Cardinall Cusanus p Cusan ad Bohemos epist 2. 6. Proposition The Church is the witnesse and keeper of Gods written Word The proofe from Gods Word THough the Church hath authoritie to heare and determine in controversies of faith yet hath the Church power neither to iudge the Word of God nor to iudge otherwise then Gods Word doth iudge For it is said to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offences contrary to the Doctrine which you haue learned and auoid them a Rom. 16.7 Heare him b Math. 17.5 To him giue all the Prophets witnesse c Acts 10 43. Search the Scriptures d Iohn 5.39 whosoever transgresseth and abideth not in the doctrine of Christ hath not God e 2 Iohn 5.9 Ye are c. built upon the foundation of the Apostles and Prophets f Eph. 2.19 And of the holy Scriptures Thy word is the truth g Iohn 27.17 They have Moses and the Prophets let them heare them Luke 16.29 saith our Saviour Christ Wee have also a sure word of the Prophets saith Saint Peter i 2 Pet 1.19 And Saint Paul The whole Scripture is profitable to teach c k 2 Tim. 6.16 17. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ he is puft vp and knoweth nothing c l 1 Tim. 6 3 4. And so with vs the other Churches conceiue both of the Scriptures and Church m Confe Helv. 2. cap. 1. Bohe. cap. 1. Gal ar 5 Belg. ar 7. Wittemb ar 30 31 32 Sax. ar 11. yet all of vs doe grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time and as a trusty Recorder is to keepe and make knowne what the Word or God which it hath received is which truly hath beene performed afore the Word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iews in Christ his life time n Luke 4.17 in the Primitive Church o Acts 13.27 Acts 15.21 2 Cor. 2.15 2 Cor. 8.18 From the Apostles time by the godly Christians thorow out the world Errors and adversaries unto this truth Be it farre therefore from us to thinke which the Papists doe not stick to write and say namely that The Church is to judge the Scripures and not the Scriptures the Church a Jo. Maria Verractâ—s Pighius in controvers de Ec. The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan b Card. Cusan ep 2. ad Bohe. The Scripture because in their opinion it is unperfect cannot obscure may not ambiguous ought not to be the Iudge So Lindan c Lind. l. 1. c. 1. Latomus d Contra Bucer Petrus à Soto e De S. Scrip. Pighius f Eccl. Hierar l. 1. c. 4. Coster g Enchir. de S. Scrip. c. 1. c. Hee is an heretike that cleaveth to the Scriptures So said Iacobus Hoestratus Again the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethicks of Aristotle as the Commandements of God the Odes of Pindar as the Psalmes of David h Aug. Polit. the works and bookes of men as the writings of God which the Councell of Trent doth i Ses 4. or before and above the Scripture preferre unwritten Traditions Hence Petrus à Soto Tradition saith he is both more ancient and more effectuall then the holy