desired his Majesty to take them out a new Lesson as did the 71 Brethren of Suffolke are not to be liked Neither can we extoll the goodnesse of our God sufficiently toward our King and us all for inspiring his royall heart with holy wisedome to discerne these unstayed and troublesome spirits and inabling his Highnesse with power and graces from above to decree orders and directions for the generall benefit and peace of the whole Church neither suffered he his eyes to sleepe nor his eye-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though never so important and weightie affaires of the Crowne and Kingdome King James patronizeth the Doctrine and Religion countenanced by Queene Elizabeth 26 My selfe have read and thousand thousands with an hundred thousand of his Subjects besides have either read or heard of Proclamations after Proclamations to the number of sixe or seven at the least of bookes and open speeches of his Majesty uttered in the Parliament House and all of them made vulgar within a yeare and little more after his happy ingresse into this kingdome and taking the administration of this most famous nourishing Empire upon himself whereby the doctrine in this Land allowed publikely graced and imbraced of all sorts at his entrance into the Realme hath bin not onely acknowledged to be agreeable to Gods Word sincere and the very same which both his Highnesse and the whole Church and kingdome of Scotland yea and the Primitiue Church professed but also by his authoritie Regall and paramont as one of the maine pillers supporting his Estate ratified to continue and all hope either of allowing or tolerating in this kingdome of any other doctrine religion or faction whatsoeuer opposite or any way thwarting the Faith and confession of the Church of England in most plaine pithy and peremptory words and speeches cut off The yeere 92. was not more famous for the Vniformity of doctrin in religion then concluded then the yeere 1604. Domii incarnati An. 1604. is memorable and will be for seconding the same neither got the Clergie in those dayes more credit in composing the Articles of our Vnitie in Faith then did the last Conuocation whereat your Grace then Bishop of London was present and President in ratifying the Acts and Articles of their Antecessors neither was Q Elizabeth more honoured in establishing them at the first then is our K. Iames renowned and more and more will be for approouing vnder the great Seale of England the late and last Constitutions and Canons Ecclesiasticall 27. Subscription the third time vrged Whereby no person shall hereafter bee receiued into the ministery nor neither by Institution or Collation admitted to any Ecclesiasticall liuing nor suffered to Preach to Catechize or to be Lecturer or Reader of Diuinitie in either Vniuersitie or any Cathedrall or Collegiat Church Citie or Market towne Parish Church Chappell or in any other place in this Realme except c. and except he shall first subscribe to these three Articles c. Whereof the third is that he alloweth the booke of Articles of Religion c. Nor any licenced to Preach Reade Lecture or Catechize comming to reside in any Diocesse shall be permitted there to Preach Reade Lecture Catechize or minister the Sacraments or to execute any other Ecclesiasticall function by what authoritie soeuer he be thereunto admitted vnlesse he first consent and subscribe to the three Articles Neither shall any man teach either in publike schoole or in private house except he shall first prescribe to the first and the third Articles simply c. Neither shall any man be admitted a Chancellor Commissary or Officiall to exercise any Ecclesiasticall jurisdiction except c. and shall subscribe to the Articles of Religion agreed upon in the Convocation in the yeare 1562. c. And likewise all Chancellours Commissaries Registers and all other that doe now possesse or execute any places of Ecclesiasticall jurisdiction or service shall before Christmas next in the presence of the Archbishop or Bishop or in open Court under whom or where they execute their offices take the same Oathes and subscribe as before he said or upon refusall so to doe shall be suspended from the execution of their Offices untill they shall take the said Oaths and subscribe as aforesaid 28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent who indeed as exceeding necessary both for the retaine of peace in the Church and preventing of new doctrine curious speculations and offences which otherwise daily would spring up and intolerably encrease calleth for Subscription in testimony of mens cordiall consent unto the received doctrine of our Church but exacteth not their Oathes as some doe much lesse Oathes Vowes and Subscription too but onely in a particular respect and that of a very few in publike office as our neighbours have done Againe he requireth Subscription but not of civill Magistrates not of the Commons as else where some doe not of every man yea of women aswell as of men as did the persecuted Church at Franckeford in Queene Maries daies not of Noble Gentlemen and Courtiers as in Scotland was Enacted in our Kings minoritie but only of Ecclesiasticall Ministers Teachers and spirituall Officers or of those which would be such Of the Subscription called for and so doe the reformed Churches in France and Germany at this very day Last of all his Majestie calleth for Subscription unto Articles of Religion but they are not either Articles of his own lately deuised or the old newly turkened but the very Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Clergie in the Conuocation holden at London and that in the yeere of our Lord God 1562. a Cant. 2.127 and vnto none other euen the same Articles for number thirtie nine b Ibid. no moe no fewer and for words sillables and letters the very same vnaugmented vndiminished vnaltered 29. And being the same the whole world is to know that the Church of England is not in religion changed The Church of England settled and constant in her Religion or variable like the Moon nor affecteth noueltie or new lessons but holdeth stedfastly conscionably that truth which by the Martyrs and other Ministers in this last age of the world hath bin restored vnto this kingdome and is grounded vpon Gods written Word the onely foundation of our Faith And being the same all men again may see that we are still at Vnitie both among our selues at home and with the neighbour Churches abroad in all matters of chiefest importance and fundamentall points of religion though our aduersaries the Papists would faine beate the contrary into the common peoples heads And being the same there is now as also from the first restauration of the Gospell among vs there hath beene an Vniformitie likewise of doctrine by authoritie
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
cont Catabap lib. 1. All men be elected unto life everlasting There is no hell nor future and eternall misery at all but onely either in mans opinion as hold the Atheists c Nashâ—n Chr. his teares p. 58 or in the heart and conscience of man in this life as the Familists maintaine d Ramose is and Allens confess No certaine company be foredestined unto eternall condemnation None more then others be predestinate unto salvation which was an error of Henry Bolseck e Calvin epist munistr Basil f l. 105. In like sort wee condemne such as either curiously enquire who and how many shall be saved or damned or give the sentence of reprobation upon any man whosoever as doe the Papists upon Calvine Beza and Verone when they call them reprobates f Test Rhem. ar Rom. 11.23 5. Proposition Of the meere will and purpose of God some men in Christ Iesus are elected and not others unto salvation The proofe from Gods Word IN the Scripture we reade of mans predestination the cause efficient to be the everlasting purpose of God a That the pupose of God might remaine according to election Rom 9.11 Who doth predestinate us c. according to the good pleasure of his will Eph. 1.5 Not according to our works but according to his own purpose and grace 2 Tim. 1.9 the cause formall God his infinite mercy and goodnesse b I will shew mercy to whom I will shew mercy Exod. 33.19 Rom. 9.15 He hath chosen us in Christ c and hath predestinate us through Christ unto himselfe Eph. 1.4 5. Ye were not redeemed with corruptible things c. but with the pretious bloud of Christ as of a lambe undefiled and without spot which was ordained before the foundation of the world but was declared in the last times for your sakes 1 Tim. 1.18 19 20. the cause materiall the blood of Christ c the cause finall or end why both God the Father hath loved and Christ for his elect hath suffered is the glory of God d Who doth predestinate us c. to the praise of the glory of his grace Eph. 16. The Lord hath made all things for his own sake yea even the wicked for the day of evill Prov. 16.4 and the salvation of man e Rom. 8.29 Those whom he knew before he did also predestinate to be made like to the image of his Son that he might be the first borne among many brethren Hath not the potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour Rom. 9.21 And this doe all the Churches militant and reformed with a sweet consenâ— testifie and acknowledge Adversaries unto this truth Hereby is discovered the impiety of those men which think that 1. Man doth make himselfe eligible for the kingdome of heaven by his owne good workes and merits so teach the Papists The kingdome of heaven say they is prepared for them that are worthy of it and deserve it by their well doing a Test Rhem. an Matth. 20.23 Licet electis gloria ex aeterna Dei praedestinatione dimanet non tamen provenit nisi ex corum operibus c. Sine nebis non glorificamur 1. Although from Gods eternall predestination glory floweth to the elect yet for all that it springeth not but from their owne workes c. Without our selves we are not glorified b Stella in Luc. c. 10. fol. 35. 2. God beheld in every man whether hee would use his grace well and beleeve the Gospell or no and as hee saw a man affected so did he predestinate chuse or refuse him 3. Besides his will there was some other cause in God why he chose one and cast off another man but this cause is hidden from us 4. Men by nature be elected and saved an error of the Basilidians and Valentinians c Clem. strom lib 2.4 5. It is in mans power to be elected the error of Theophylact d Theoph in Matth. 22. and of Bolseck e Calvin epis mâ—â— i st Helv. fol. 104. 6. God is partiall and unjust for chusing some and refusing others calling many and electing but few 6. Proposition They who are elected unto salvation if they come unto yeeres of discretion are called both outwardly by the Word and inwardly by the Spirit of God The proofe from Gods Word THough true it be the Lord knoweth all and every of his elect yet hath he revealed unto us certaine notes and tokens whereby we may see and certainly know whether we be of that number or not For such as be ordained unto everlasting life if they live long in this world they one time or other bee called unto the knowledge of salvation by the preaching of Gods Word they obey that calling through the operation of the holy Ghost working within them they feele in their soule the same spirit bearing witnesse vnto their spirits how they are the children of God and finally they walke religiously in all good workes These things are most euident and cleare in the holy Scripture where is set downe both the calling of the predestinate a Whom he predestinate them also hee called Rom. 8.30 God separated me from my mothers wombe and called me by his grace Gal. 1.15 He hath called you to his Kingdome glory 1 Thess 2.12 He hath saved vs called vs with an holy calling 2 Tim. 1.9 They that are on his side called chosen and faithfull Reu. 17.14 and their obedience to the Word being called b Your obedience is come abroad amoÌ„g all Rom. 16.19 in Christ also ye trusted after ye heard the Word of truth Ephe. 1.13 Iesus Christ is in you except ye be reprobates 2 Cor. 13.5 Ye receiued the Spirit of adoption whereby we cry Abba Father the same Spirit bearing witnesse with our spirit that we are the children of God Rom. 8.15 16. After this manner pray ye Our Father c. Matt. 6.9 And because ye are sonnes God hath sent forth the spirit of his Son into your hearts which cryeth Abba Father Gal 4.6 He hath chosen vs in him and their adoption by the Spirit to be the children of God c c. that we should be holy without blame befoâ—e him in loue Eph. 1.4 we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Eph. 2.10 and last of all their holinesse of life and vertuous conuersation d For the grace of God c. hath appeared teacheth vs that we should deny all vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world Tit. 2.11 16. All Churches reformed consent hereunto Errors and aduersaries unto this truth Sundry aduersaries hath this truth and First the Papists who teach that none are to thinke or perswade themselues that they are of the number of the Predestinate vnto
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
had afore beene baptized h So in Netherland were children rebaptized when the Duke of Alva there tyrannized Trag. hist of Antwerp The like Rebaptization was used by the Papists at Tholouse Towers and other Cities in France especially an 1561. See the Chr. of France The private Baptisme by private persons was also taught long since by the Marcionites and Pepuzians i D. Aug. ad Qâ—od vult c 27. Epiphan haeres 42. 4. Proposition There is a lawfull ministery in the Church The proofe from Gods Word GOd for the gathering or erecting to himselfe a Church out of mankinde and for the well governing of the same from time to time hath used yea and also doth and to the end of the world will use the ministery of men lawfully called thereunto by men A truth evident in the holy Scripture Iesus said unto his Apostles Goe and teach all Nations baptizing them c. and loe I am with you alway unto the end of the world a Matt. 28.20 Christ gave some to be Apostles and some Prophets and some Evangelists and some Pastors and teachers for the gathering together of the Saints for the worke of the ministery and for the edification of the body of Christ till we all meete together in the unitie of faith and knowledge of the Sonne of God unto a perfect man b Eph. 4.11 12 13. A truth also approoved by the Church c Conf. Helv. 1. ar 15. 2 c. 18. Boh. c. 8.9.14 Gal. ar 25.29 30 31. Bel. ar 30.31 Aug. ar 7. Sax. ar 11. Wittem ar 20. Sue ar 13.15 Adversaries unto this truth Oppugners of this truth are First the Anabaptisticall Swarmers who both tearme all Ecclesiasticall men The Devils ministers and also as very wicked doe utterly condemne the outward ministery of the Word and Sacraments a Althemar conciliat Loc. pugnan lo. 191. And next the Brownists b S.H. on Psal 122. who divulge that in these dayes No Ministers have the calling sending or authoritie pertaining to a Minister and that It will hardly be found in all the world that any Minister is or shall be lawfully called c Bar. diseo p. 104. such also be the Barrowists which say there is no ministery of the Gospel in all Europe 5. Proposition They are lawfull Ministers which be ordained by men lawfully appointed for the calling and sending forth of Ministers The proofe from Gods Word SAint Paul in the beginning of his Epistle unto the Galatians giveth us to observe the divers sending forth of men into the holy ministery whereof Some are sent immediately from God himself So sent was by God the Father both Iesus Christ a Joh. 10.21 and Iohn Baptist b John 1.6 by God the Sonne in his state mortall the twelve Apostles c Matt. 10.15 in his state immortall and glorious Saint Paul d Acts 9.15 This calling is speciall and extraordinary and the men so called were adorned with the gift of miracles commonly as were Iesus Christ and the Apostles but not alwayes for Iohn Baptist wrought none And they were also enjoyned for the most part as the Apostles to preach throughout the world e Matt. 28.20 howbeit our Saviour was limited f Matt. 15.14 Some againe were sent of men as they be who are sent of men not authorized thereunto by the Word of God and that to the disturbance of the peace of the Church sent in the Apostles time were the false apostles in our dayes be the Anabaptists Family Elders and law despising Brownists And some lastly are by men sent so in the Primitive Church by the Apostles were Pastors and Elders ordained g Acts 14.23 1 Tim. 4.14 who by the same authoritie ordained other Pastors and Teachers h 1 Tim. 22.5 Whence it is that the Church as it hath bin so it shall till the end of the world be provided for They who are thus called have power either to worke miracles as the Apostles had or to preach and minister the Sacraments where they will as the Apostles might but they are tyed every man to his charge which they must faithfully attend upon except urgent occasion doe enforce the contrary The calling of these men is tearmed a generall calling and it is the ordinary and in these dayes the lawfull calling allowed by the Word of God So testifie with us the true Churches else-where in the world l Conf. Helv. 1 ar 17. 2. c. 18. Boh. c. 9. Gal. ar 21. Bol. ar 31. Aug. ar 14. Wit ar 21. Suc. ar 13. The adversaries unto this truth This truth hath many waies bin resisted For there be which thinke how in these daies there is no calling but the extraordinary or immediate calling from God and not by men as the Anabaptists Familists and Brownists of whom afore The Papists albeit they allow the assertion yet take they all Ministers to be Wolves Hirelings Lay-men and Intruders who are not sacrificing Priests anointed by some Antichristian Bishop of the Romish synagogue a Concil Trid. sess 7. can 7. Either all or the most part of the Ministers of England saith Howlet b Howl 7. reas be meere Lay-men and no Priests and consequently have no authoritie in these things It is evident c. because they are not ordained by such a Bishop and Priest as the Catholike Church hath put in authoritie 6. Proposition Before Ministers are to be ordained they are to be chosen and called The proofe from Gods Word THough it be in the power of them which have authoritie in the Church to appoint Ministers for Gods people yet may they admit neither whom they will nor as they will themselves But they are both deliberately to chuse and orderly to call such as they have chosen This made the Apostles and Elders in the Primitive Church straightly to charge that suddenly hands should be laid on no man a 1 Tim. 5.22 To make a speciall choice of twaine whereof one was to be elected into the place of Iudas b Acts 1.23 By election to ordain Elders in every Church and by prayer and fasting to commend them to the Lord c Acts 14.23 and by laying on of hands to consecrate them d 1 Tim 4.14 To describe who were to be chosen and called For they are to be Men not Boyes nor Women e 1 Tim. 2.12 Men of good behaviour nor incontinent nor given to wine nor strikers nor covetous f 1 Tim. 3.2 nor proud g 1 Pet. 5.3 nor froward nor irefull h Tit. 17. nor givers of offence i 2 Cor. 6.3 finally men of speciall gifts apt to teach k 1 Tim 3. â— able to exhort l Titus 1.9 wise to divide the Word of God aright m 2 Tim. 2.15 bold to reprove n 1 Tim. 5.20 Titus 1.9 willing to take paines o Matth. 9.38 2 Tim. 4.2 watchfull to oversee p Acts 20.28 patient
this Archbishop was great to further the glory of God but through the enuy and malice of his ill-willers his power was but small his place high but himselfe made low through some disgraces by his potent aduersaries which he meekely and patiently endured till his dying day 6. During the time of this mans troubles among other The factious encrease and grow confident two things especially deserue obseruation One is the flocking of Iesuits into the Kingdom who afore then neuer came among vs the other is the insolency boldnes of our home faction The Iesuits indicted Councils summoned Synodes enacted and reuersed orders and exercised Papall iurisdiction among vs wee not witting nor so much as dreaming of any such matter The Brethren for so did they now stile themselues in their Churches and charges would neither pray nor say seruice nor Baptize nor celebrate the L. Supper nor Marry nor Bury nor doe any other Ecclesiasticall duty according to the Law but after their owne deuisings And abroad as if they had bin acquainted with the Iesuitical proceedings or the Iesuites with their practices they had their meetings both classicall and Synodicall they set downe decrees reuersed orders elected Ministers exacted Subscription and executed the censures of suspeâ—â—ision and excommunication where they thought good The Iâ—suâ—es had for their prouinciall first Robert Parsons alias Cowbuck then Weston and lastly Garnet which Garnet continued in that office till the yeere 1605. when he was apprehended and for most horrible and hellish treasons as an arrant Traitor put to death in Pauls Churchyard the fame yeer And the Brethren had their I know not what chiefe men All of these residing in and about London and in speciall fauour both with the Gentiles and vulgar people of their seuerall factions and so continued multiplying their number and growing strong euen head-strong in boldnesse and schisme till the dying day of this most graue and reuerend Archbishop which was in the moneth of Iuly 1583. 10. Some foure moneths afore whose death the said Brethren at a certaine Assembly of their own appointing among other things as I find decreed Vnitie of doctrine still holdeth among vs. An. 1583. that if Subscription unto the booke of Articles of Religion afore mentioned and still meant should againe be vrged the said Brethren might subscribe thereunto according to the Statute Which declareth that what diuersity and disagreement soeuer was about other matters yet abode there still a blessed Vnitie among vs touching the foundation of Christian Religion And this was in 25. yeere of Q. Elizabeth Archbish Whitegift 11. Next vnto him D. Whitegift then Bishop of Worcester a man deseruedly vnto that dignitie promoted and for his manifold paines in writing teaching defending the truth his wisedome in gouerning and his well demeaning of himselfe euery way worthy the double honour which hee did enioy or the State could aduance him vnto from thence was translated vnto the See of Canterbury No sooner was he confirmed in his office but obseruing both the open intolerable contempt in many places of all Church orders by authority prescribed and hearing both of many secret conuenticles and vnlawful assemblies in his Prouince and of the tumults and garboiles abroad and euen at his very admission vnto his charge raised in Scotland and that for the selfe-same cause which by the Brethren here in England was maintained and foreseeing the dangers and troubles likely to ensue for which he should giue an account if in time he sought not meanes to preuent them he thought it his bounden duty for the preseruation of vnity and purity in Religion the preuenting of further schisme and the discouery of mens inclinations either vnto peace or faction that all and euery Minister Ecclesiasticall hauing cure of soules within the Prouince of Canterbury vnder his owne hand and by subscription Subscription the secoÌ„d time called for should testifie his consent both vnto the points of Religion in the Conuocation Ann. 62. approoued and likewise vnto other Articles necessary for concord sake of all euery man Minister especially to be acknowledged and accordingly by due course of Law called then thereunto Which was done the very first yeere of his remoueall and of her Maiesty the 26. Anno 1584. This of the brethren was tearmed the wofull yeere of subscription but that they should so doe there was no cause vnlesse they are grieued that factious spirits and malecontented Ministers and Preachers were discouered and their erroneous and schismaticall opinions brought into light And surely neuer was their subscription hitherto by authority vrged in this land but diuers new fancies held yet for truthes not to bee doubted of among the brethren were thereby detected for Gods people to auoid as monsters neither hath our Church lost by imposing nor the aduersaries gained at the long runne by refusing Subscription 12. In the yeeres 71. and 72. when subscriptiom first was required the whole land will witnesse that many and sundry bookes aswell in Latine How basely the Brethren coÌ„ceiue of the doctrine by the Bishops agreed vpon and established by the Prince as English then and afterward flew abroad In which we read how then and in those dayes the truth of God did in a manner but peepe out as it were at the Screene that Cranmer Parker Grindall and all the other Martyrs Preachers and learned men which first in our age brought the light of the Gospell into this Realme did see a little and had a glimpse of the truth but ouersaw many things which in these dayes of the Sunshine of the Gospell men of meaner gifts doe see and yet may not vtter them without great danger of the Lawes through the iniquity of the times though the said things now seene be comprised in the Booke of God and also be a part of the Gospell yea the very Gospell it selfe so true are they and of such importance as if euery haire of our heads were a life say the Brethren we ought to afford them in defence of these matters the Articles of Religion penned and agreed vpon by the Bishops and Clergy and ratified by the Prince and Parliament in comparison of these things now reuealed and newly come to light are but Childish and toyes Thus write they as your grace best knoweth and I would haue quoted the places where they may be read had I either not written vnto your selfe or did write vnto a man vnacquainted with their bookes And had they here stayed their words had bin able without the more grace of God to haue moued the Parliament and all the people of this land as they have preuail'd but too much already with their too credulous Fauorites to thinke our Church for all the reformation wrought and Vniformity in doctrine established to be much awry and farre from the truth it should professe But setting downe as they haue done and publishing both what the truth is which now breaketh out and
gaine-said which afore I deliuered The Propositions are and yet not many moe the method altered quotations added both for the satisfaction of some learned and iudicious friends of mine requesting it at mine hands and for the benefit both of the common and vnlearned and of the studious and learned Reader The whole worke expresseth aswell my detestation and renunciation of all aduersaries errors opposite crossing or contradicting the doctrine professed by vs and protected by our King or any Article or particle of truth of our Religion as my approbation of that truth which in our Church by wholesome Statutes and Ordinances is confirmed There is not an heretike or Schismatike to speake of of any speciall marke that from the Apostles time hitherto hath discouered himselfe his opinions vulgarly in writing or in print against our doctrine but this heresie fancy or phrensie may be here seene against one proposition or other The Sects and Sect-masters aduersaries vnto vs either in the matter or maine points of our doctrine or Discipline to one of our Articles or other wholly or in part which here be discouered to be taken heed of and auoided are many hundreds 38. This and whatsoeuer else here done either to the confirmation of the truth or detestation of heresies and errors I doe very meekely present unto your Grace as after God and our King best meriting the patronage thereof My selfe am much the whole Church of England much more bound vnto your Lordship yea not wee onely now liuing but our successors also and posteritie shall have cause in all ages while the world shal continue to magnifie Almightie God for the inestimable benefits which we have shall receiue from your selfe your late Predecessors D. Whitegift Grindall Parker Cranmer of famous honourable remembrance Bishops of our Church Archbishops of the See of Canterbury for this uniforme doctrine by some of your Lordships drawne and penned by all of you allowed defended and as agreeable to the Faith of the very Apostles of Christ and of the ancient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point unto Gods holy and written Word commended unto us both by your Authoritie and Subscriptions Now the all-mercifull God and heavenly Father which so inspired them and your Lordship with wisedome from above and inabled you all to discerne truth from falshood and found religion from Atheisme idolatry and errors vouchsafe of his infinite goodnesse to encrease his grace more and more upon your Grace to his owne glory the Churches benefit and your owne everlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and divellish practices of his and our enemies continued the light of his truth among us give us all grace with one heart and consent not onely to embrace the same but also to walke and carry our selves as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Saviour Christ his sake At Horninger neere S. Edm. Bury in Suff. the 11. of March Ann. 1607. Your Graces poore Chaplaine alwayes at Command THOMAS ROGERS Constitutions and Canons Ecclesiasticall Anno 1604. VVHosoever shall hereafter affirme that the Church of England by Law established under the Kings Majesty is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of this his wicked error Can. 3. VVhosoever shall hereafter affirme that any of the 39 Articles agreed upon by the Archbishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the yeare of our Lord God 1562. for the avoiding of diversities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe unto let him be excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike revocation of such his wicked errors Can. 5. Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles rules in the Church of England and combine themselves in a new Brother-hood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be prophane and unmeete for them to joyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance and publike revocation of such their wicked errors Can. 9 The Titles of the thirty nine Articles with the Pages where to finde every of them in this Booke Articles 1 OF faith in the holy Trinity Page 1 Articles 2 Of the Word of God which was made very man Page 7 Articles 3 Of the going downe of Christ into Hell Page 15 Articles 4 Of the Resurrection of Christ Page 17 Articles 5 Of the Holy Ghost Page 21 Articles 6 Of the sufficiency of the Scriptures for salvation Page 26 Articles 7 Of the Old Testament Page 33 Articles 8 Of the three Creeds Page 39 Articles 9 Of Originall or birth sinne Page 41 Articles 10 Of Free-will Page 47 Articles 11 Of the Iustification of man Page 50 Articles 12 Of good workes Page 56 Articles 13 Of workes before Iustification Page 56 Articles 14 Of workes of Supererogation Page 59 Articles 15 Of Christ alone without sinne Page 62 Articles 16 Of sinne without Baptisme Page 65 Articles 17 Of Predestination and Election Page 69 Articles 18 Of obtaining salvation onely by the Name of Christ Page 82 Articles 19 Of the Church Page 86 Articles 20 of the Authoritie of the Church Page 98 Articles 21 Of the Authoritie of generall Councels Page 112 Articles 22 Of Purgatorie Page 118 Articles 23 Of Ministring in the Congregation 131 Articles 24 Of speaking in the Congregation in such a tongue as the people understand not Page 141 Articles 25 Of the Sacraments Page 142 Articles 26 Of the unworthinesse of the Ministers which hinder not the effects of the Sacraments Page 160 Articles 27 Of Baptisme Page 165 Articles 28 Of the Lords Supper Page 170 Articles 29 Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper Page 178 Articles 30 Of both kindes Page 179 Articles 31 Of the oblation of Christ finished upon the Crosse Page 181 Articles 32 Of mrariage of Priests Page 185 Articles 33 Of Excommunicate persons how they are to be avoided Page 189 Articles 34 Of the traditions of the Church Page 193 Articles 35 Of Homilies Page 194 Articles 36 Of Consecration of Bishops and Ministers Page 196 Articles 37 Of the civill Magistrate Page 201 Articles 38 Of Christian mens goods which are not common Page 215 Articles 39 Of a Christian mans Oath Page 217 FINIS
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
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
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
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.
They teach finally that by good works our sinnes are purged g Petrus a Soto asser cath de bonis oper 12. Article Of good workes Albeit that workes which are the fruits of Faith and follow after justification cannot put away our sinnes and endure the severity of Gods judgement 1 yet are they pleasing and acceptable to God in Christ 2 and do spring out necessarily of a true and louely Faith insomuch that by them a lively Faith 3 may be as evidently knowne as a tree discerned by the fruit The Propositions 1. Good works doe please God 2. No work is good except it spring from Faith 3. Good workes are the outward signes of the inward Beliefe 1. Proposition Good works doe please God The proofe from Gods Word THough God accepteth not man for his works but for his deare Sonnes sake yet that good works after man his justification to please God is a cleare truth every where to be read in the holy Scripture For God hath commanded them to be done a Matâ—h 5.16 Joh. 15.12 Phil. 2.14 c. 1 Thess 4.3 c 2 Tim. 2.19 and requireth righteousnesse not onely outward of the body b Jam. 2. but also inward of the minde c Mat. 5.22.28 Acts 24.16 and hath appointed for the vertuous and godly rewards both in this life d Matth. 5.5 Marke 10.29 30. 1 Tim. 4.8 and in the world to come e Math. 7.21 10. â—â— Luke 14.13 14. Rom. 2.10 and to the wicked punishments spirituall f Esâ— 59.1 2 John 9.32 1 Joh. 3.21 corporall g Deut. 28.15 c. Jer. 5.25 Rom. 13.2 and of body and soule eternall in the pit of hell h Matth. 10.33 Matth. 21.41 c. 1 Cor. 6.9 10. Heb. 12.14 c. 25. Rev. 21.8 And this is beleeved and acknowledged by the Churches i Confes Helv. 2 c. 1.6 Basil ar 8. Bohem. c. 7. Gal. ar 7. Belg. ar 24. August ar 6. 26. Saxon. ar 3.5 6. Wittemb c 7. Suevica c. 4. The errors and adversaries unto this truth This truth is oppugned by adversaries of divers kinds For Some hold that seeing man is justified by Faith hee may live as he listeth as the Libertines Some thinke that to attend upon vertue and to practise good workes is a yoke too heavie and intolerable as the Simonians k Iren. Theo. Some utterly cast off all grace vertue and godlinesse as did the Basilidians l Iren. l. 1. c. 23. the Aetians m Epiph. l. 3. the Circumcellians n Aug. cont Pet. l. 1. c. 14. and doe the Machivilians and Atheists Some permit though not all manner yet some sinnes so allowed was both whoredome and uncleane pollutions by the Carpocratians o Cl. Alex str l. â— Epiphan and Valentinians p Theodor. and is of the Iesuites q Spar. disc p. 13. and Papists r Constit Othonis de 〈◊〉 cub Clâ—r removendis and perjurie in the time of persecution by the Basilidians Å¿ Phila. Irâ—n Helchesaits Eus l. 6. c. 38. Priscillianists August Henricians x D. Bernard sup Can. ser 65. and Family of Love y Display H. 5. b. and violating of promise yea and oathes made unto Heretikes z Concil Const ses 19. Cochlaeus hist Hussi 112. p. 75. as they call them by the Papists Some as the Turkish Priests called Seiti and Cagi take it to be no sin but a work meritorious by lyes swearing yea forswearing to damnifie Christians what they can p Pol. of the Turk Emp. c. 24. Much like unto these are the aequivocating Iesuites in deluding and deceiving Protestant Princes and their Officers by their doubtfull speeches even when they are sworne to answer plainly and truely by their lawfull Magistrates Some suppose that God is pleased with lip-service onely and outward righteousnesse as the hypocriticall Pharises or Pharisaicall hypocrites q Matth. 7.23 6. Proposition No worke is good except it spring from faith The proofe from Gods Word ALL which man doth is not pleasing unto God but that only which proceedeth from a true faith in Iesus Christ so saith God in his Word a Rom. 3.8 They that are in the flesh cannot please God In Iesus Christ neither Circumcision availeth any thing neither uncircumcision but faith which worketh by love b Gal. 5.6 Vnto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure c Tit. 1.15 Without faith it is impossible to please God d Heb. 11.6 And although the works of the Beleeving do please God yet are they not so perfect that they can satisfie the Law of God Therefore even of the regenerate and justified saith our Saviour Christ Pray forgive us our debts e Matth. 6.22 say We are unprofitable servants f Luke 17.10 and S. Paul We know that the law is spirituall but I am carnall c g Rom 7.14 Wee which have the first fruits of the spirit even wee doe sigh in our selves c. and have infirmities h Rom. 8.23 Ye cannot doe the same thing that ye would i Gal. 5.17 Which is the faith and confession of the Churches k Confes Helv. 1. cap. 16. Basil â—â— 9. Bohem. c. 7. Gal. ar 22. Belg. ar 24. August ar 26. Saxon. ar l. 5.6 Wittem c. 7. Sucv c. 4. Errors and adversaries of this truth Therefore we mislike and condemne the opinions of the Valentinians and Papists The Valentinians say that Spirituall men doe please God which are themselves onely not by Faith but onely by their knowledge of divine mysteries and naturall men doe please him by their bodily labour and upright dealing a Iren. l. 1. c. 1. The said Valentinians fained three sorts or degrees of men the first Spirituall who through bare knowledge the next Naturall who by labour and true dealing shall be saved the third they call Materiall men utterly uncapable of divine knowledge and religious speculations who must perish both in soule and body b Epiph. The Papists teach that They onely are not good works which God commandeth but they also which be either voluntarily done of our selves or enjoyned us by Priests c Tapp p. 188. They are good workes and acceptable before God which are done without faith d Andrad de fide lib. 3. Workes of themselves without respect unto Christ please God e Tapp p. 189. Men perfectly may keepe the Lawes of God f Tapp ibid. in which error also be the Anabaptists g Bulling cont Anaba l. 4. c. 3. and Family of Love h Display l. 6. a. 3. Proposition Good works are the outward signes of the inward Beliefe The proofe from Gods Word MAny are the reasons why good workes are to be done in part cited afore pag. 49. yet not the least cause is that men may be knowne what they are For the Scripture saith and
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
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
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.
Wit c. 30 31 33. Suev ar 1. Errors and adversaries unto this truth Of another iudgement are many For Some do thinke the Scripture may be expounded in what sense and to what purpose men list as the Pharises a D. Iren. l 4. cap. 2 5. the Severians b Euf eccl hist lib. 4. c. 29. and Papists among whom there be which from this opinion doe tearme the most holy Word and Scriptures of God most reprochfully A ship-mans hose a Leaden rule a Nose of waxe c Pighius controuer 3. de Ec. Hierac l. 3. c. 3. Lindan praef Cens Colon. Some do mislike all interpretations written Commentaries vpon the Scriptures as vnnecessary and vaine such were Servetus Valdesius Coranus with others of late yeeres d Beza epi. 59. and are the Libertines Sowenkfeldians e Ibid. and Family of Loue f H.N. 1. exhor cap. 16 sect 4. Some depend wholly vpon visions and reuelations as did the Enthusiasts g Thâ—â—d haeret fab l. 3. Nicholas Storch Thomas Monetarius the Anabaptists h D. Maior in Dom. 8. Post trinit homil fol. 440. and our late English reformer Hacket i Arthing sedu p 17. Some dislike of the literall and referre the Allegoricall sense of the Scriptures and thereby deuise what them list most monstrously from the Word of God as did the Origenists and doe the Libertines k Calv. contra Anabap. and Family of Love hence teaching one the other that the spirituall vnderstanding is the Word of God and that to embrace the literall sense is to commit Idolatary l Allens conf Some of every place of Scripture will have an exposition both Analogicall Allegoricall Historicall and Morall as the curious Thomists and Monks Some are addicted to an interpretation which they cal mysticall and propheticall as Brocardus Morelius and others Some are of mind that the Gospell or Euangelicall Word cannot be committed to letters and writing saith Lindanus m Lib. 2. c. 2. Some doe thinke as afore also hath bin shewed how that is the odde and onely true sense of the Scriptures which is made and given by the Church n Haeretici Scripturarum cognitioneÌ„ intelligentione extra Ecclesiamponunt nos autem Papistae volumus Ecclesiae Romanae esse annexam nec ab ea separari patimur Stapl. antid Euang. in Ioan 19 21. p. 418 Sicut Christo Iudaei sic nos Ecclesia Romanae simpliciter credere debemus saith Stapleton Antid in Luc. 10.16 When the authoritie of the Church leaveth the holy Scripture then are they of no more account then Aesops fables Wâ—lf Herman and Pope of Rome o Si Papam qui Christi vicarius est ac cius omnimodam potestatem habet in terris consulerent non erraâ—ent haeretici saith Stella in Lucaeus fol. 499. Some doe maintaine that as the Church in time doth alter so the interpretation of the Scripture also therewithall doth vary whereby that which in the Apostles time was a truth in these dayes shall be a falshood In which error was Cardinall Cusanus p Cusan ad Bohemos epist 2. 6. Proposition The Church is the witnesse and keeper of Gods written Word The proofe from Gods Word THough the Church hath authoritie to heare and determine in controversies of faith yet hath the Church power neither to iudge the Word of God nor to iudge otherwise then Gods Word doth iudge For it is said to the Church and people of God I beseech you brethren marke them diligently which cause diuisions and offences contrary to the Doctrine which you haue learned and auoid them a Rom. 16.7 Heare him b Math. 17.5 To him giue all the Prophets witnesse c Acts 10 43. Search the Scriptures d Iohn 5.39 whosoever transgresseth and abideth not in the doctrine of Christ hath not God e 2 Iohn 5.9 Ye are c. built upon the foundation of the Apostles and Prophets f Eph. 2.19 And of the holy Scriptures Thy word is the truth g Iohn 27.17 They have Moses and the Prophets let them heare them Luke 16.29 saith our Saviour Christ Wee have also a sure word of the Prophets saith Saint Peter i 2 Pet 1.19 And Saint Paul The whole Scripture is profitable to teach c k 2 Tim. 6.16 17. If any man teach otherwise and consenteth not to the wholesome words of our Lord Iesus Christ he is puft vp and knoweth nothing c l 1 Tim. 6 3 4. And so with vs the other Churches conceiue both of the Scriptures and Church m Confe Helv. 2. cap. 1. Bohe. cap. 1. Gal ar 5 Belg. ar 7. Wittemb ar 30 31 32 Sax. ar 11. yet all of vs doe grant that the Church as a faithfull witnesse may yea of necessitie must testifie to the world what hath been the doctrine of Gods people from time to time and as a trusty Recorder is to keepe and make knowne what the Word or God which it hath received is which truly hath beene performed afore the Word was written by the Patriarchs and after the same was committed to writing before Christ his incarnation by the Iews in Christ his life time n Luke 4.17 in the Primitive Church o Acts 13.27 Acts 15.21 2 Cor. 2.15 2 Cor. 8.18 From the Apostles time by the godly Christians thorow out the world Errors and adversaries unto this truth Be it farre therefore from us to thinke which the Papists doe not stick to write and say namely that The Church is to judge the Scripures and not the Scriptures the Church a Jo. Maria Verractâ—s Pighius in controvers de Ec. The Scripture is not of the essence of the Church Because without it a Church may be though not very well So said Card. Cusan b Card. Cusan ep 2. ad Bohe. The Scripture because in their opinion it is unperfect cannot obscure may not ambiguous ought not to be the Iudge So Lindan c Lind. l. 1. c. 1. Latomus d Contra Bucer Petrus à Soto e De S. Scrip. Pighius f Eccl. Hierar l. 1. c. 4. Coster g Enchir. de S. Scrip. c. 1. c. Hee is an heretike that cleaveth to the Scriptures So said Iacobus Hoestratus Again the carefull keeping of the holy Scriptures by Gods people from age to age and time to time declareth first how the mother Church of Rome is not the onely keeper of the holy writ and next that cursedly they doe offend which either as greatly esteeme the Ethicks of Aristotle as the Commandements of God the Odes of Pindar as the Psalmes of David h Aug. Polit. the works and bookes of men as the writings of God which the Councell of Trent doth i Ses 4. or before and above the Scripture preferre unwritten Traditions Hence Petrus à Soto Tradition saith he is both more ancient and more effectuall then the holy
pro nobis beate Martyr Sebastiane Resp Vt moreamur pestem epidemiae illae si tranfire promissioneÌ„ Christi obtinere Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum ut tollat omne noxium Ne pro reatu criminum morbo vexemur dentium Let us pray O Lord we humbly beseech thy Majesty that as thy blessed Apostle Andreas was a Preacher and Ruler of thy Church so he may be a perpetuall intercessor for us through Iesus Christ our Lord. Let us pray O God for whose Churches sake the glorious Martyr and Bishop Thomas was slaine by the sword of the ungodly grant we beseech thee that such as call unto him for helpe may obtaine a good effect of his Godly prayer through our Lord. The vers O blessed Katharine pray for us The Ans That we may be made worthy of the promises of Christ The vers O blessed Martyr Sebastian pray for us The Ans That we may deserve to escape the plague without hurt and obtaine the promises of Christ Christ his noble virgin Apollonia pray unto the Lord to remoove whatsoever is hurtfull lest for the guiltinesse of our sinnes we be vexed with the tooth-ach Whosoever saith this prayer following in the worship of God and S. Roche the very words in the said booke shall not dye of the pestilence by the grace of God c. Oremus Omnipotens sempiterne Deus qui precibus meritis beatissimi Rochi confessoris tui quondam pestem generalem revocasti praesta supplicibus tuis qui pro simili peste revocanda sub tua confidunt fiducia ipsius gloriosi Confessoris tui precamine ab ipsa peste epidemiae ab omni perturbatione per Christum Dominum nostrum Oratio ad tres reges Rex Iasper rex Melchior rex Balthasar rogo vos per singula nomina rogo vos per sanctum Trinitatem rogo vos per Regem regum quem vagientem in cunis videre meruistis compatiamini tribulationum mearum hodie intercedatis pro me ad Dominum cujus desiderio exules facti estis Crux Christi protege me Crux Christi salva me Crux Christi defende me ab omni malo Let us pray O Almighty and everlasting God who by the prayers and merits of the most blessed Confessour Roche didst revoke a certaine generall plague grant unto thy suppliants who for the revocation of the like plague doe trust in thy faithfulnesse by the prayer of that thy glorious Confessour wee may be delivered from the plague and from all adversity through Christ our Lord. A prayer unto the three Kings O King Iasper King Melchior King Balthasar I beseech you by every of your names I beseech you by the holy Trinity I beseech you by the King of Kings whom yee deserved to see even in his swadling clothes that you would take pitie on my troubles this day and make intercession for me unto the Lord for whose desire yee made your selves exiles O Christs crosse protect mee O Christs crosse save mee O Christs crosse defend me from all evill 23. Article Of ministring in the Congregation It is not lawfull for any man to take upon him the office of publike preaching 2 or ministring the Sacraments in the congregation 3 before hee be lawfully called and sent to execute the same 4 And those we ought to judge lawfully called and sent which be 5 chosen and called to this worke 6 by men who have publike authority given unto them in the congregation to call and send ministers into the Lords vineyard The Propositions 1. None publikely may preach but such as thereunto are authorized 2. They must not bee silent who by office are bound to preach 3. The Sacraments may not be administred in the Congregation but by a lawfull Minister 4. There is a lawfull Ministery in the Church 5. They are lawfull Ministers which be ordained by men lawfully appointed to the calling and sending forth of Ministers 6. Before Ministers are to be ordained they are to be chosen and called 1. Proposition None publikely may preach but such as thereunto are authorized The proofe from Gods Word THis truth in the holy Scripture is evident For there we finde how Godly men were both called by God and commanded to preach before they would or durft so doe So was Samuel a 1 Sam. 3.3 4. c 20. Ieremy b Ierem. 1.4 5. Iohn Baptist c Joh. 1.6 Christ Iesus himselfe d Ioh 20.21 who also to preach did send the twelve Apostles e Math. 10.5 and the seventy Disciples f Luke 10.1 2. The wicked and false prophets for preaching afore their time are blamed g Ier. 14.14 23 21 27 14 15 29.8 9. 3. A commandement is given us to pray the Lord of the harvest that hee would send forth labourers into his harvest h Matth. 9.38 4. Lastly wee doe reade that God hath ordained in the Church some to be Apostles some Prophets some teachers some to be workers of miracles i 1 Cor. 1â— 28 and Christ being ascended into heaven gave some to be Apostles some Prophets some Evangelists and some Pastors and Teachers k Eph. 4 1â— And all this is acknowledged by the reformed Churches l Cont. Helv. 2. c. 18. Bohe cap â— Gal. â—1 31. Belg. ar 14. Wittem ar 2â— Suâ—â— ar 13. The errors and adversaries unto this truth And so are we against them Which to their power doe seeke the abolishment of publike preaching in the reformed Churches as doe first the Papists who phrase the Preachers to be uncircumcised Philistims a Ans to the execut of lust cap. 3. p. 44. sacrilegious ministers b Ib. c. 9. p. 211. Ieroboams priests inordinate c Ib. c. 5. p. 91. and unordered Apostataes d Ib. c. 3. p 41. and next the Barrowists who say how the said Preachers are sent of God in his anger to deceive the people with lies e R. A. confut of Brow p. 113. Who publish how the word is not taught by the Sermons of Ministers but onely by the Revelation of the Spirit so did Muncer the Anabaptist f Sleiden com lib. â— and so doth H.N. g H. N Evang. c. 13. sect 6. and Spir. land c. 48 sect 5. and his Family of Love h Letter to the Br. of Roch. Who runne afore they be sent as doe many both Anabaptists and Puritanes as Penry Greenwood Barrow c. or which hold how they which are able to teach and instruct the people may and must so doe and that not privately onely but publikely too though they be not ordinarily sent and authorized thereunto which was the doctrine of R. H i R H. in Psal 122. Who teach that Lay-men may teach to get faith k R. A. conf of Brownism p. 113. and that every particular member of the Church hath power yea and ought to examine the manner of administring the Sacraments
to suffer q Acts 5.41 2 Tim. 4.7 8. and constant to endure all manner of afflictions r 2 Cor. 11.23 And this doe the Churches Protestant by their Confessions approve Å¿ Conf. Helv. 1. ar 25. 2. c. 18. Bohe. c. 9. Gal. artic 13. Belg. ar 31. Aug. ar 14. Wittem ar 20 Sue ar 13. The errors and adversaries unto this truth In error they remaine who are of opinion that The due election and calling of Ministers according to the Word of God is of no such necessity to the making of Ministers an erroneous fancie of the Anabaptists and Family of Love That women may be Deacons a Sigebert Elders and Bishops the former the Acephalians the latter the Pepuzians did maintaine A speciall care is not to be had both of the life and the learning of men or that wicked men of evill life ignorant men without learning Asses of no gifts loyterers which doe no good or favourers of superstition and idolatrie which doe great hurt are to be admitted into the ministerie They are causes which indeed are none to debarre men from the ecclesiasticall function as if men have beene twice married an error of the Russians b Liberus retum Mosco p. 20. b. be married c Coster Enc. controv c. 15. de coel sacerd have had certaine wives d Test Rhem. an 1 Tim. 5.2 have not received the Sacrament of Confirmation e Conc. Trid. sess 23. c. 4. have beene baptized of Heretikes f 1 quaest 1. vencum these may not bee Priests say the Papists or if either they have not been trained up in the family or be not Elders in the said Family of Love g Such ought not to busie themselves boot the Word H. N. document sent c. 3. sect 1. and 1. Exhort c. 16. sect 16. 24. Article Of speaking in the Congregation in such a tongue as the people understand not It is a thing plainly repugnant to the Word of God and the custome of the Primitive Church to have publike prayer in the Church or to minister the Sacraments in a tongue not understood of the people The Proposition Publike prayer and the Sacraments must bee ministred in a tongue understood of the common people The proofe from Gods Word THis assertion needeth small proofe For who so is perswaded as all true Christians of understanding are that what is done publikely in the Church by a strange language not understood of the people profiteth not the Congregation a 1 Cor. 14.6 9 14. edifieth not the weake b Ib. 17.26 instructeth not the ignorant c Ib. v. 9. inflameth not the zeale d Ib. 7.11 offendeth the hearers abuseth the people f displeaseth God g Mark 15 8. Ib. 11.16 bringeth religion into contempt h 1 Cor. 14.23 easily will thinke that where prayers be said i Conf. Helv. 2 c. 22. Wittem c. 27. Aug. de Missa artic 3. Suev c. 2â— or the Sacraments administred in a tongue not understood of the vulgar sort neither is the Word of God regarded nor the custome of the purer and primitive Church observed This article no Church doth doubt of and very many by their extant Confessions doe allow Adversaries unto this truth But there is nothing either so true or apparant which hath by all men at any time bin acknowledged so contrary to this truth In old time the Ossens made their prayers unto God alwaies in a strange language which they learned of Elexus their founder a Epip haer 19. and the Marcosians at the ministration of Baptisme used certaine Hebrew words not to edifie but to terrifie and astonish the minds of the weak and ignorant people b D. Iren. l. 1 c 8. In these daies the Turks performe all their superstitions in the Arabian language thinking it not onely unmeet but also an unlawfull thing for the common sort of persons to understand their Mahometane mysteries c An. Genfraeus aâ—lae Tuâ— l 2. The Iacobite Priests doe use a tongue at their Church ministrations and meetings which the vulgar people cannot comprehend d Magd. eccl hist Gen. â— 2 c. 5. The divine Liturgie among the Russians is compounded partly of the Greeke and partly of the Selavonian language e Alex Guag de relig Mose pag. 2 â—0 The Papists will have all divine Service Prayers Sacraments and that thorow out the world ministred onely in the Latine tongue but which few men of the common people doe understand some of them holding that it is not necessary that we understand our prayers f Test Rhem. annot p 463. and that prayers not understood of the people are acceptable to God g Test Rhem. an Mark 21.6 and all of them maintaining that he is accursed whosoever doth affirme how the Masse ought to be celebrate onely in a vulgar tongue h Si quis dixerit linguâ— tantuÌ„ vulgari Missam celeâ—â—an debere anathema â—it Conc. Trid. sâ—ss 21 cap. 9. 25. Article Of the Sacraments Sacraments 1 ordained of Christ be not only badges or tokens of Christian mens profession but rather they bee certaine 2 sure witnesses effectuall signes of grace and Gods good will towards us by which he doth work invisibly in us 3 and not onely quicken but also strengthen and confirme our faith in him 4 There bee two Sacraments ordained of Christ our Lord in the Gospell that is to say Baptisme and the Supper of the Lord. Those five commonly called Sacraments that is to say 5 Confirmation 6 Penance 7 Orders 8 Matrimony and 9 extreme Vnction are not to be counted for Sacraments of the Gospel being such as have growne partly of the corrupt following of the Apostles partly are states of life allowed in the Scriptures but yet have not like nature of Sacraments with Baptisme and the Lords Supper for that they have not any visible signe or ceremony ordained of God 10 The Sacraments were not ordained of Christ to bee gazed upon or to be carried about but that we should duly use them 11 And in such onely as worthily receive the same they have a wholesome effect or operation but they that receive them unworthily purchase to themselves damnation as Saint Paul saith The Propositions 1. The Sacraments ordained of Christ be badges or tokens of our profession which be Christians 2. The Sacraments be certain sure witnesses and effectuall signes of grace and God his good will toward us 3. By the Sacraments God doth quicken strengthen and confirme our faith in him 4. Christ hath ordained but two Sacraments in his holy Gospell 5. Confirmation is no Sacrament 6. Penance is no Sacrament 7. Orders is no Sacrament 8. Matrimony is no Sacrament 9. Extreme unction is no Sacrament 10. The Sacraments are not to be abused but rightly to be used of us all 11. All which receive the Sacraments receive not therewithall the things signified by the Sacraments 1. Proposition The
afterward though daily they receive the Sacraments will have faith such are like unto Iudas k Ioh 12.26 Ananias and Sapphira l Acts 5. Simon Magus m Acts 1 13. the old Israelites n 1 Cor 10 5. and the wicked Corinthians o 1 Cor. 11 37. In some the Sacraments doe effectually work in processe of time by the helpe of Gods Word read or preached which engendreth faith p Rom. 10 1â— such is the estate principally of Infants elected unto life and salvation and increasing in yeares The adversaries unto this truth Therefore doe they erre which teach or hold that They never goe to heaven which die without the Seales of the covenant so thinke the Papists of infants which dye unbaptized a Iavel Phil. Contract 4. de relicit Chr c. 3 Tigner instituâ— Theol. c. 16. sect 4 c. Spec peregr quaeâ—t doc 1. c. 3 q. 5. They are damned though they receive the Sacraments that will not receive them after the received and appointed manner of the Church of Rome b Concil Trid. sess 7. c. 13. There is no way of salvation but by faith c Lear disc hereby excluding infinite soules from the kingdome of heaven which depart from this world before they doe beleeve None beleeve but such as are baptized say the Papists d Test Rhem. an Gal. 5.27 as heare the Word of God preached say the Puritanes e Lear. ds c. p. 3. The Sacraments give grace ex opere operato f Test Rhem. an mar p. 357. and bring faith ex opere operato g Ibid. an mar p. 391. The Sacrament of Baptisme is the cause of the salvation of Infants h Ibid an 1. Pet. â— 21 4 Proposition Christ hath ordained but two Sacraments in his Gospel The proofe from Gods Word A Sacrament according to the etymologie of the word as the Schoolemen doe write is a signe of an holy thing which being true then have there bin and still are by so many above either two or seven Sacraments as there be and have beene above two or seven things which are signes of sacred and holy things But according to the nature thereof a Sacrament is a covenant of God his favour to man-ward confirmed by some outward signe or Seale instituted by himselfe which also hath been sometimes speciall either to some men and that extraordinarily by things naturall sometimes as the tree of Life was to Adam a Gâ—n 2.3 and the Rainbow to Noah b Gen. 9.9 13. and sometimes by things supernaturall as the smoaking furnace was to Abraham c Gen. 15.17 18. the Fleece of wooll to Gedeon d Iudg 6.37 and the Diall to Ezeckiah e 2 King 20 7.11 Isa 38.8 or to some Nation as the Sacrifices Circumcision and the Paschall Lambe was to the Iewes And sometimes generall to the whole Church Militant and ordinary as in the time of the Gospel And then a Sacrament is defined to be a ceremony ordained immediately by Christ himselfe who by some earthly and outward element doth promise everlasting favour and felicitie to such as with true faith and repentance doe receive the same And such Sacraments in the New Testament we finde only to be Baptisme f Matth. 18.19 Mark 16.16 â— Ioh. 3.5 Acts 2.38 and the Lords Supper g Luke 22.19 Joh. 6.53 1 Cor. 11.24 This is the judgement also of the Churches Protestant h Conf. Helv. 1. ar 20. 2. c. 19 Basil ar 5. sect 2. Gal. ar 35. Belg ar 33. Saxon ar 12. Suev ar 16. Errors and adversaries unto this truth In a contrary opinion are divers and namely The Iewes and Turks for they deny all the Sacraments of the Church as we doe hold them The Eutychites who say that prayer onely and not the Sacraments are to be used a Theodoret. The Schwenkfeldians who contemne not onely the word preached but the Sacraments also as superfluous depending wholly upon revelations The Banisterians who thinke there will be a time and that in this world when we shall need no Sacraments b Vnfold of untruths The Papists who publish That wee leave out no lesse then sixe of the seven Sacraments c How let reas 7. How there be seven Sacraments of the New Testament d Catech. Canis Vaux That he is accursed that shall say there be either more or fewer then seven Sacraments or that any of them is not verily and properly a sacrament or that they be not all seven instituted of Christ himselfe e Test Rhem. an Jam 4.24 Concil Trid. sess cap. 1. That there are seven Sacraments whereof two are voluntary and at the discretion of men to be taken or not as Matrimony and holy Orders and five are necessary and must be taken and of these five three to wit Baptisme Confirmation and Orders are but once to be taken because they imprint an indelible Character in the soule of the receivers and foure be reiterable and may often be received as the Sacrament Eucharisticall Matrimony Penance and extreme Vnction because at their first ministration they leave in the soule no indelible Character f Stella Cleticorum 5. Proposition Confirmation is no Sacrament Touching Confirmation the sentence and judgement of the true Church is that rightly used as it was in the Primitive Chured it is no Sacrament but a part of Christian discipline profitable for the whole Church of God For the ancient Confirmation was nothing else then an examination of such as in their infancie had received the Sacrament of Baptisme and were then being of good discretion able to yeeld an account of their beliefe and to testifie with their own mouthes what their Sureties in their names had promised at their Baptisme which confession being made and a promise of perseverance in the Faith by them given the Bishop by sound doctrine gave advice and godly exhortations confirmed them in that good profession and laying his hands upon them prayed for the encrease of Gods gifts and graces in their minds The Popish confirmation all Churches of God with us utterly doe dislike as no Sacrament at all instituted by Christ a Conf. Saxon. ar 16. Wittem c. 11. See the Prop. immediately precedent Errors and adversaries of this truth Contrariwise the Synagogue of Rome teacheth that Confirmation is a Sacrament whereby the grace that was given in Baptisme is confirmed and made strong by the seven gifts of of the holy Ghost Of which their Confirmation they give us foure things principally to observe viz. 1. The substance or matter which is holy Chrisme confect as they say and made of Oyle olive and Balme consecrated by a Bishop See Canis catech chap. 4 2. The forme and manner of ministring the same consisting of the words of the Bishop which are I signe thee with the signe of the Crosse and confirme thee with the Chrisme of salvation in the name of
the Father c. and of the actions both of a Godfather or Godmother already confirmed holding up the childe to the Bishop and of the Bishop crossing him which is to be confirmed on the forehead with oyle and next striking the party confirmed on the eare 3. The minister who must be a Bishop and none inferiour Minister a Nunquam erit Christianus nisi in Confirmatione Episcopali fuerit confirmatus De consecra dist 5. cap. Jejuru 4. The effect or effects rather For by Confirmation they say that Sinnes are pardoned and remitted The grace of Baptisme is made perfect Such become men in Christ who afore were children Grace is given boldly to confesse the name of Christ and all things belonging to a Christian man The holy Ghost is given to the full And perfect strength of the minde is attained But in so teaching dangerous and very damnable doctrine doe they deliver For It is an error that confirmation is a Sacrament because it hath no institution from God which is necessary to all every sacrament inasmuch as a sacrament cannot be ordained but by God onely even as the Papists themselves doe confesse b Catech. Trid. tit de Confit To say that Popish confirmation is grounded upon Gods word is to speake foule untruths For in the Scripture there is mention neither of the matter that it must be Chrisme and that made of oyle olive and Balme and the same consecrated of a Bishop nor of the forme that either a Bishop must signe the party to be baptized with the signe of the Crosse or that a Godfather c. must be thereat nor of the Minister that of necessity he must be a Bishop that is to confirme nor of the effects that thereby sins are pardoned and released and Baptisme consummated and made perfect It is an error to say there is any other oyntment given to the strengthening of the Church Militant besides the Holy Ghost Ier. 2.27 It is an error to maintaine that any Bishop can give heavenly graces to any creature It is an error to ascribe salvation unto Chrisme and not only unto Christ It savoureth of Donatisme to measure the dignity of the Sacraments by the worthinesse of the Ministers It is an error to say that men cannot be perfect Christians without Popish Confirmation It is an error that by confirmation the holy Ghost is given to the full 6. Proposition Penance is no Sacrament Touching penance the Papists doe publish foure things to be noted whereof none of them is truely grounded upon the Word of God Canis Catec cap. 4. Catec Trid. de poen First the matter which they doe say is partly the actions of the person penitent which are sufficient contrition of his heart perfect confession of all his sinnes and that in particular with all the circumstances as of time place c. and satisfaction by deeds which maketh an amends for all his offences and partly the absolution of the Priest Secondly the Forme which in the Priest is the words of Absolution which he uttereth over the sinner in the person penitent it is his kneeling downe at the Priests feet his making the signe of the Crosse upon his brest and his saying Benedicite to his ghostly father The Priest say they beareth the person of God and is the lawfull iudge over the penitent and may both absolve from the guilt of sinne and inflict a punishment according to the offence Thirdly the minister who ordinarily is the Curate of every parish but extraordinarily and in the time of great necssitie or by licence is any Priest And yet some sinnes are so grievous as none may absolve but either the Bishop or his Penitentiary as the crime of Incest breaking of vowes Church-robbing Heresie adultery and some againe none remit or pardon but the Pope onely or his Legate as burning of Churches violent striking a Priest counterfeiting of the Popes Bulles c. Fourthly and last of all the effect Hereby they say the penitent sinner is purged absolved made as cleane from all sinne as when he was newly baptized and besides enriched with spirituall gift and graces The consideration hereof hath mooved besides the Church of England all other Churches reformed to shew their detestation of this new Sacrament as having no warrant from Gods Word a Conf. Helv. 1. c. 14. 19. Bohe. c. 4. August ar 3. 11 12. Saxon. ar 16. 17. Witte ar 13. 15. Suc. 28. The blasphemies are outragious and the errors many and monstrous comprised in this doctrine of Popish penance For neither can the matter of this their Sacrament nor the forme nor the minister nor the effect be drawne from the Word of God They say penance is a sacrament and yet can they shew no element it hath to make it a sacrament Their Contrition is against the truth For no man is or can be sufficiently contrite for his sinnes To confesse all sinnes and that one after another with all circumstances unto a Priest as it is impossible so it is never enjoyned by God nor hath ever beene practised by any of Gods Saints That any man in any measure can satisfie for his sinnes it is blasphemy to say and against the merits of Christ Test Rhem. in Colos 1.26 And yet doe the Papists teach it as also that one man may satisfie for another An untruth is it that any Priest Bishop or Pope hath power at his will to forgive sinnes or can enjoyne any punishment that can make an amends unto God for the least offence If penance purge men and make them cleane from all sin then is there a time and that very often in this life when men in this life be perfect which tendeth greatly to the error of the Catharans Donatists and Pelagians The doctrine of the Papists that such persons as willingly depart out of this world without their Shrift are damned is damnable doctrine and to be eschewed and yet it is dispersed every where in their bookes * Vaux catec c. 4. Catech. Trid. de poenit Test Rhem. annot Matth. 12.31 Hils quartron 13. reas p. 65. Pel. de Seto meth confess par 4. p. 156. a. 7. Proposition Orders is no Sacrament The Churches of England and of other places reformed doe acknowledge an order of making ministers in the Church of God where all things are to be done by order But that Order is a Sacrament none but disordered Papists will say and yet they observe none order in speaking of the same For among them Canis Catec Some doe make seven orders whereof some they call inferior and some superior the inferior be the orders first of Porters whose office is to keepe the doore to expell the wicked and to let in the faithfull next Exorcists or Conjurers which have power to expell the devils thirdly Lectors or Readers who are to reade Lessons and bookes in the Church and fourthly Acolytes or Candlebearers whose office is to
or give voyce either deliberative or definitive in Councels and publike assemblies concerning matters of Religion nor make ecclesiasticall lawes concerning Religion nor give any man right to rule preach or execute any spirituall function as under them and by their authority b Test Rhem. an In matters of Religion and of their spirituall charge neither Heathen nor Christian Kings ought to direct Clergie-men but rather to take direction from them c 1 Cor. 14.33 The Emperour of the whole world if he take upon him to prescribe lawes of Religion to the Bishops and Priests c. he shall be damned assuredly except he repent d Ans to the execut of Iust d. 3. p. 56. Next the Anabaptists who being private men and no Princes will take upon them the ordering and reformation of the Church as did the Monetarians e Test Rhem. an Heb 13.17 and Muncer f Carranz sum Concâ—d 365. Bullin in con Anabap. in Germany And thirdly the Disciplinarian-Puritans whose doctrine is that 1. The making of Ecclesiasticall Constitutions and Ceremonies belongeth unto the Ministers of the Church and Ecclesiasticall Governors g T C. 1 rep p. 163. unto the Elders who are to consult and admonish correct and order all things pertaining to the congregation h 1. Admon to the Parliam 2. Civill Magistrates have no power to ordaine Ceremonies pertaining to the Church i T.C. 1. rep p. 153. but to ordaine civill Discipline onely k Idem 2. rep 2 par p 4. as being no Church officers at all 3. The Ecclesiasticall officers be Doctors Pastors Elders and Deacons the onely officers instituted of God l Lear. dis p. 10. or at the most Pastors Doctors Elders Deacons and widowes These are all no moe nor fewer and are onely sufficient and wee are to content our selves with these and rest in them saith the Preacher m Fruc sâ—r on Rom. 12 p. 33.71 In which number unlesse the King be included hee cannot possibly have any thing to doe in Church affaires in these mens opinions Without the Prince the people may reforme the Church and must not tarry for the Magistrate so thought Barrow Grâ—enewood n Bâ—râ—â—fut p. 169. and Wigginton o Conspir for pretend p. 34. Hence Hackets Coppingers and Arthingtons insurrection at London 1691. Without the Prince also the Lords and Burgesses of the Parliament have power of themselves to reforme the abuses and take away the corruptions of the Church Hence their manifold petitions supplications politike assertions exhibited unto the Parliament from time to time In one of which their supplications saith one speaking unto the Parliament You must enjoyne every one according to his place to have a hand in this work You must encourage and countenance the Gentlemen and people that shall be found forward c. And you of the Parliament must not suffer an uncircumcised mouth to bring a slander upon that Land c. sciz upon their discipline This hath Penry p Penry supp p. 60. 2. Proposition The King by his authority is to restraine with the materiall sword and to punish malefactors whosoever they be The proofe from Gods Word THE office of the Civill Magistrate is to restraine and if need be to punish according to the quality of their offences the disturbers of the quiet and peace of the Common-weale and that as occasion shall require sometime by force of armes if the enemies of his State be either forraigne or domesticall and they gathered together be many and mighty To this end Kings and Princes have both men munition Subsidies and Tributes So against the enemies of God and good men went of Israel and Iudah the valiant Iudges and the noble and puissant Princes And sometimes they execute their wholesome and Penall Statutes upon the goods cattell lands and bodies of their disorderly and rebellious subjects For the King is a Minister of God to take vengeance on him that doth evill Therefore Princes are to be feared not of them which doe well but of such as doe wickedly a Rom. 13.3 4. And this doe the people of God acknowledge to bee true b Conf. Helv. 1 ar 24.26 2. c. 30. Basi ar 7. Bohe. cap. 19. Gal. artic 33. Belg. artic 36. August ar 16. Saxon. ar 23. Adversaries unto this truth Contrarily hereunto The Cresconians were of opinion that Magistrates were to punish no malefactors a D. Aug. contra Crescon Gra. l. 3. c. 51. One Rabanus maintained that Magistrates were not of Gods Ordinance for the good but an humane institution for the hurt of men b Mag. eccles hist Cen. 6. c. 4. fol. 2 16. Many have a fancie that before the generall Resurrection there shall be no Magistrates at all because they dreame all the wicked shall be rooted out Of this minde are the Anabaptists c Confes Aug. ar 17. and the family of Love d H. N. 1. exh c. 12. sect 39.40 Ramseis confes 5. Proposition The Bishop of Rome hath not jurisdiction in this Realme of England nor other of the Kings Dominions The proofe from Gods Word THE Bishop of Rome did hee according to the Will of God Preach the Gospell labour in the Lords harvest divide the Word of God aright minister the Sacraments instituted by Christ and that sincerely and shew by his life and conversation the good fruits of a godly Bishop doubtlesse he were worthy of double a 1 Tim. 5.17 yea of triple honour Yet will not the Word of God were he never so holy and religious warrant him any jurisdiction out of his Diocesse especially not within this Realme much lesse when he doth performe no part of a Christian but every part of an Antichristian Bishop in corrupting the doctrine of the truth with errors and cursed opinions in polluting the Sacraments of Christ by superstitious ceremonies in persecuting the Church and Saints with fire and sword in making marchandise of the soules of men through covetousnesse b 2 Pet. 2.3 in playing the lord over Gods heritage c 1 Pet. 5.3 in sitting in the Temple of God as God shewing himselfe that he is god d 2 Th. s 2.4 and in exalting himselfe against all that is called God or that is worshipped e Ibid. In respect of which fruits of impieties the said Bishop of Rome in the holy Scripture is described to be very Antichrist that wicked man the man of sinne the sonne of perdition and the adversary of God f Ibid. Hee was openly proclaimed Antichrist by a Councell in France in the Raigne of Hugh Capet Hee is termed by the truly and godly learned The Basiliske of the Church g Luther praef epi. L. Huss neither the Head nor the tayle of the Church h Heming in 5. c. Iac. epist His jurisdiction hath beene and is justly renounced and banished out of England by many Kings and Parliaments as by King Edward the 1.
〈◊〉 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