the true bloud of Christ our onely Saviour to the cherishing of the spirituall life in our soules And herein there is a goodly consent with the most of the reformed Churches and us d Confes Helv. 1. ar 22 2. c. 22. Basil ar 6. Bohem. c. 13. Gal. ar 36. Bâ—lg ar 35. The aduersaries vnto this truth Iointly wee withstand the adversaries thereof whosoever as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries a Aliqâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augimus sed in câ—ognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paru vino substantium equidem relinquendo sed corporale Christi corpus ita coaduniendo ut substantia substantiam vel localiter vel definitivè vel repletivè vel omnibus istis modis simul contineat quod ipsum prefecto nil est iliud quam Transubstantiationis quoddam quasi involuer c. Jezler de diutur helli Euchar. p. 8. which thinke the body of Christ is so present in the Supper as his said Body with Bread and Wine by one and the same mouth at one and the same time of all and every communicant is eaten corporally and received into the belly The Metusiastes and Papists which beleeve the substance of Bread and Wine is so changed into the substance of Christ his Body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and Wine b After Consecration there is neither bread nor wine left in this Sacrament saith Vaux in his Catech. By the vertue of the words of Consecration the substance of bread is turned changed into the very Body of Christ and the substance of wine is turned into the Bloud of Christ the holy Ghost working by a divine power So that Christ is wholly under the forme of Bread and in every part of the Host being broken Christ is wholly Also under the form of wine every part therâ—f being seperated Christ is wholly Canis catech c. 4. Romanenses introduxerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos Lutherani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus sororem plumorum errorum matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezler de dintur belli Euchar. p. 31. b. The Symbelists Figurists and Significatists who are of opinion that the faithfull at the Lords Supper doe receive nothing by naked and bare signes 5. Proposition To reserve carry about lift up or worship the Sacraments of the Lords Supper is contrary to the ordinance of Christ The proofe from Gods Word The true and lawfull use of this Sacrament hath been afore set downe And therefore it may suffice us to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten a Math. 26.20 Marke 14.22 Luke 22.19 1 Cor. 10.16 11 2. the cup should only be given and drunken b Math. 26.27 Marke 14.23 Luke 22.17 1 Cor. 11.25 and all this is done in remembrance of Christ c Luke 22.19 1 Cor. 11.24 25 And so also testifie the Churches reformed d Confes Helv. 2. c. 21. Basil ar 6. Bohem. c. 13. Aug. de Missa ar 1. Sax. ar 14. Wittemb c 19 The adversaries unto this truth But contrary to the institution of Christ the Papists abuse this holy Sacrament For They reserve the same and not onely so but take it to be a Catholike a pious and necessary custome so to reserve it a Concil Trid. ses 3. c. 6. and besides they thinke every piece and particle of the Sacrament so reserved is the very bloud of Christ b Ibid. can 4. Sermons fol. 196. b. They carry it about both unto sick folks Hence saith the Festivallc. As often as any man seeth that body at Masse or born about to the sick he shall kneele downe devoutly and say his Pater-noster or some other good prayer in worship of his soveraigne Lord. And also thorow cities and townes For whensoever the Pope goeth any journey the sacramentall bread is carried before him on an ambling Iennet as the Persian Kings have before them carried their Orsmada or holy fire d See cerem Pontif. lib. 1. When the Pope goeth from one people to another he sendeth before him yea and sometime a day or two dayes journey his sacrament upon a horse carrying at his neck a little Bell accompanied with the scum and baggage of the Romane Court. Thither goe the dishes and spits old shoes caldrons and kettles and all the sculletie of the Court whores and jesters Thus the Sacrament arriveth with this honourable traine to the place whither the Pope is to come it there awaiteth his comming And when the master is knowne to approach neere the people it goeth forth to receive him So Cyp. Valera a Spaniard in his treat of the Pope and his auct p. 17. In Spaine even at this day in the time of the peace between the two mighty Kings of great Britaine and Spaine those English men as meeting the Sacrament in the streets will neither doe reverence thereunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloudy Inquisition e Act. of the peace c. an 1604. ar 2. in the end touching a Moderation c. They worship it and for the same have ordained a certaine set and solemne feast called Corpus-Christi-day on which the sacrament is borne about lifted up and most idolatrously adored f Trid. sess 3. c. 3. 29. Article Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper The wicked and such as be voide of the lively faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body and bloud of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drink the signe or Sacrament of so great a thing The Proposition The wicked and such as be void of a lively faith doe not eate the Body nor drink the Bloud of Iesus Christ in the use of the Lords Supper The proofe from Gods Word SAint Paul doth shew how the Supper of the Lord is received of some worthily which doe examine and judge themselves a 1 Cor. 11.28 and discerne the Lords Body b Ibid. 29. as also doe abstaine from the table of divels How these doe participate of the body and bloud of Christ c 1 Cor. 10.31 it hath already bin shewed in the last mentioned article prop. 4. Againe of others the same is worthily received d 1 Cor. 11 38.39 that is to say which doe not examine themselves nor judge e Ibid. 38.31 neither discerne the Lords Body f Ibid. 26. and doe communicate at the Table of the Lord and at the Table of devils g 1 Cor. 10.21 These may receive the Sacrament but not the true body of Christ The reasons be for that
grace is universall and belongeth unto all so well young as old 2. Baptisme is unto us as Circumcision was unto the Iews But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong unto the Kingdome of Heaven a Matth. 13.14 and are in the covenant therefore the signe of the covenant is not to be denyed them 4. Christ gave in commandement that all should be baptized b Matth. 28.19 therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessary that they should be partakers of the Sacrament thereof All Christian Churches allow of the Baptisme of Infants c Conf. Helv. 1 ar 21. 2. c. 20. ar 35. Belg. ar 34. Aug. ar 13. Sax. ar 13. Wit c. 10. Suc. cap. 17. The adversaries unto this truth The premises declare that They slander us which say that all Protestants deny the Baptisme of children to be necessary and this is Runagate Hils report a Hils quart reas 14. They erre which oppugne this truth as doe many persons but not after one and the same sort For Some utterly deny that Infants or young children are to be baptized so did the Pelagians b D. August de Ver. Apo. se de Bap par the Heracleans and the Henricians c Mag. eccles hist con 12. c. 5. and so doe the Anabaptists whereof said some how baptisme is the invention of Pope Nicholas and therefore naught d Bullin contra Anbap l. 1. others that baptisme is of the devill So thought Melchior Hoffeman e Ibid. l. 2 c. 13. so also doe the Swermerians a sect among the said Anabaptists f Althemar lo. pug co 131. the Servetians g Epi. minist Bern. in Cal epist fol. 118. and the Family of Love which doth hold that none should be baptized untill he be thirtie yeares old h Display H. 7. a. Others refuse to baptize not all but some Infants So denied is baptisme by the Barrowists unto the seed of whoores and witches i Bar. disc p. 9. by the Brownists unto the children of open sinners k Giffords reply by the Disciplinarians unto their children which subject not themselves as Dud. Fenner saith unto the discipline of the Church or obey not the Presbyteriall decreâ—â— l Sacramentorum autem primum pro natura sua administrari debet vel infantibus vel adultis Infantibus autem iâ—s qui sunt liberi corum qui sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc subii civat D. Fenner 5. Theol. cap. ult Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the now ministers of the Church of England as the Brownists doe thinke m R.A. confut of Brow p. 113. or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of infants in France and in Netherland n See afore ar 25. p. 8. or by unpreaching ministers as the disciplinarian Puritanes doe hold o See ar 26. pr. 1. Declarent ubinam legerint tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti ut nisi concio habeatur renascentium lavacro infans aspergi non possit And others are of opinion that none are to be baptized which beleeve not first Hence the Anabaptists Infants beleeve not therefore be not to be baptized Hence the Lutherans Infants doe beleeve p Querim ec p. 80. Hessius de 600. ar Pontif. lo. 16. Therefore to be baptized 28. Article Of the Supper of the Lord. 1 The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another 2 but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily and with faith receive the same the bread which we breake is partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the bloud of Christ 3 transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions 4 The Body of Christ in given and taken and eaten in the Supper onely after an heavenly and spirituall manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith The Sacraments of the Lords Supper were not by Christs ordinance reserved carried about carried about lifted up or worshipped The Propositions 1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves 2. The Lords Supper is a Sacrament of our Redemption by Christs death and to them which receive the same worthily by faith a partaking of the body and blood of Christ 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort 5. To reserve carry about lift up or worship the Sacrament of the Lords Supper is contrary to the Ordinance of Christ 1. Proposition The Supper of the Lord is a signe of the love that Christians ought to have among themselves The proofe from Gods Word THE Supper of the Lord is a token of the love that Christians ought to have among themselves For which cause it is called the Lords Table a 1 Cor. 10.11 the Lords Supper b 1 Cor. 11.10 a Communion of the Body of Christ and they that partake thereof though they be many yet are but one bread and one body c 1 Cor. 10.16 17. This is the doctrine of all Christian Churches The errors and adversaries unto this truth d Conf. Helv. 2. cap. 21. Basil ar 6. Bohem. c. 13. Belg. ar 35 Saxon. ar 14. Suc. c. 18. So thinke not those men who either with heretike Hamant deny the use of the Lords Supper to be necessary a Hol. chron fol 1299. or with the Rhemists raile on it and the Protestants that use the same calling it a prophane and detestable table the Cup of divels b Test Rhem. an 1 Cor. 10.21 2. Proposition The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death and to them which receive the same worthily by Faith a partaking of the body and blood of Christ The proofe from Gods Word THE Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ For This is my blood of the New Testament which is shed for many for the remission of sinnes a Matt. 26 28. this is my body which is given for you c.
This Cup is the New Testament in my blood which is shed for you saith our Saviour b Luke 22.19 20. And to such as receive the same worthily c 1 Cor. 11.24 1 Cor. 11.28 c. and by Faith d 2 Cor. 13.5 Joh. 6.35 it is the partaking of the body and blood of Christ e 1 Cor. 10.16 17. This is a truth openly both maintained and testified by the neighbour Churches f Conf. Helv. 1. ar 22. 2. c. 21. Basil ar 6. Bohem. c. 13. Gal. ar 37. Bel. ar 35. August couch the Masse ar 1. â— Saxon. art 13 Wittem c. 19. Suc c. 19. Errors and adversaries unto this truth Diversly hath this proposition beene oppugned For Some either denying or not acknowledging the benefit of so heavenly a Sacrament doe say how It is to be received onely for obedience sake to the Princes commandement but is of none effect to the perfect ones An opinion of the Families a Leon. Ram. Conf. 1580. It doth neither good nor hurt to the receivers The Messalians error b Theodoret. eccl s hist It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists c What can the Protestant Churches afford you c. the communion O poysoned Cup better it were for you to eate so much Rats-bane then that polluted bread and to drink so much Dragons gall or Vipers blood then that sacrilegious wine Garnish of the soule c. printed at Antwerp an 1569. by Joach Tro. It is no signe assuring us that all our sinnes through Christ are pardoned For onely veniall and mortall sinnes are thereby remitted d Catech. Trid. and we must alwaies doubt of the forgivenesse of our sinnes e Conc. Trid. ses 6. cap. 9. say the Papists Others doe teach that It can profit such as have no faith as Babes and Infants in which errors bee the Russians f Al Guag de relig Moscovit p. 168. yea the dead bodies of men g Conc. Carthag 3. can 6. It can benefit such as receive it not at all if on their behalfe it be administred as persons absent upon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papists defend 3. Proposition The Bread and Wine in the Lords Supper be not changed into another substance The proofe from Gods Word TRansubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord wee doe utterly denie and the reasons moving us thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drink henceforth of this fruit of the Vine saith our Saviour Christ a Math 26.29 Marke 14.25 Which fruit had it really bin either the Blood or by way of concomitance the very Body and Blood of Iesus Christ then our Lord had eaten himselfe which is not onely blasphemous to be spoken but also impossible to bee done and directly against the Word of God where commandement is often given that the blood with flesh not of beast much lesse of man must not be eaten b Gen. 9 4. Lev. 17.14 The heaven must containe Iesus Christ untill the time that all things be restored saith S. Peter c Acts 3.21 If Christ therefore corporally according to his humanity be in heaven then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cup not the reall blood of Christ you shew the Lords death till he come saith Saint Paul d 1 Cor. 11.20 Therefore he is not come which he must be being under the formes of Bread and Wine Transubstantiation besides overthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods Word comming unto the Element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatry For from hence proceeded the Reservation of the Transubstantiated bread for sundry superstitious purposes hence the adoration of the bread even as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus-Christi-day The right consideration hereof hath mooved all the Churches reformed to shew their detestation hereof both by their Sermons and writings e Conf. Helv. 1 ar 22. 2. c. 21 Basil art Witten b.c. 19. The adversaries unto this truth Abominable therefore be the Popish errors viz. that In the Eucharist there is not the substance of Bread and Wine but onely the meere accidents and qualities a Conc. Trid. seâ—s 3. c. 3. Substantially and really the Body and Blood together with the soule and Divinitie of our Lord Iesus Christ and therefore whole Christ is contained in the Sacramentall Eucharisticall b Test Rhem. annot Matth 26.6 Vnder each kinde and under every part of each kinde severally whole Christ is comprized c Conc. Trid. ses 2.3 Vaux Catech. c. 4. After the consecration in the wonderfull Sacrament of the Eucharist the Body and Blood of our Lord Iesus Christ is and that not onely in the use while it is taken but afore also and after in the Hoste or consecrated pieces reserved or remaining after the Communion d Conc. Trid. ses 3. 4. In the holy Sacraments Christ the onely begotten Son of God is to be adored with the worship of Latria e Conc. Trid. sess c. 5. Marcus also that detestable heretike held that the wine of the Lords Supper was converted into bloud f Epiphan haeres 〈◊〉 4. Proposition The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort The proofe from Gods Word THe regenerate have in them a double life one carnall the other spirituall The life carnall and temporary they brought with them into this world The spirituall was given unto them afterward in their second birth through the Word a 1 Pet. 1.29 The life carnall and corporall is common to all men b Iohn 6.51 good and bad and is maintained and preserved by earthly corruptible Bread common also to all and every man The life spirituall is peculiar onely to Gods elect and is cherished by the Bread of life which came downe from heaven which is Iesus Christ who nourisheth and sustaineth the spirituall life of Christians being received of them by Faith c Iohn 6.35 Which spirituall Bread that he might the better represent he hath instituted earthly and visible Bread and Wine for a Sacrament of his Body and Bloud Whereby he doth testifie that as verily as we receive the Bread with the hands chew the same with the teeth and tongue to the nourishing of this life temporall even so by faith which is in place of hands and mouth to the soule we verily receive the true Body and
to obey or disobey the Gospell of truth preached g Ibid. annot marg p. 408. The Catholike popish religion teacheth free-will 3. Proposition h Hills quart 13. reas Man may performe and doe good workes when he is prevented by the grace of Christ and renued by the holy Ghost The proofe from Gods Word IN a man prevented by the grace of Christ and regenerate by the holy Spirit both the understanding is enlightned so that he knoweth the secrets and will of God and the mind is altogether changed the body enabled to doe good works To this purpose the Scriptures are plentifull I will put my law in their inward parts and write it in their hearts a Jer. 31.33 No man knoweth the Father but the Son and he to whom the Sonne will reveale him b Matth. 11.27 Luke 10.22 Blessed art thou Simon the Sonne of Ionas for flesh and blood hath not revealed it unto thee but my Father which is in heaven c Matth. 16.17 No man can say that Iesus is the Lord but by the holy Ghost To one is given by the Spirit the word of wisedome and to another the word of knowledge by the same spirit and to another faith by the same spirit and to another the gifts of healing by the same spirit and to another the operations of great works and to another prophecie and to another the discerning of spirits and to another diversities of tongues and to another the interpretation of tongues c e 1 Cor. 12.8 God purifieth mans heart f Acts 15.9 worketh in us both the will and the deed g Phil. 2.13 the spirit helpeth our infirmities for we know not what to pray as we ought c h Rom. 8.26 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God i 1 Cor. 6.11 Vnto you it is given for Christ that not onely yee should beleeve in him but also suffer for his sake k Phil. 1.2 And this doe the Churches of God beleeve and confesse l Confes Hol. 2. c. 9. Aug. ar 18 Bohem. c. 4. Saxon. ar 4. 11. Article Of the Justification of Man We are accounted righteous before God onely for 1 the merit of our Lord and Saviour Iesus Christ 2 by faith and 3 not for our owne works or deservings Wherefore that wee are justified by faith onely is most wholesome doctrine and very full of comfort c. The Propositions 1. Onely for the merit of our Lord and Saviour Christ are we accounted righteous before God 2. Onely by Faith are we accounted righteous before God 3. Not for our owne workes or deservings are we accounted righteous before God 14. Proposition Onely for the merit of our Lord and Saviour Christ we are accounted righteous before God The proofe from Gods Word BY Christ his bloud onely we are cleansed He is the Lambe of God which taketh away the sinne of the world a Joh. 1.29 We are justified freely by his grace through the redemption that is in Christ Iesus b Rom. 3.24 Wee are bought with a price c 1 Cor. 6.19 even with the precious bloud of Christ the Lambe undefiled and without spot d 1 Pet. 1.19 which cleanseth us from all sinne e 1 Joh. 1.7 By his onely righteousnesse we are justified By the obedience of One many be made righteous f Rom. 5.19 Christ is the end of the Law for righteousnesse unto every one that beleeveth g Ibid. 10.4 He of God is made unto us wisedome and righteousnesse and sanctification and redemption h 1 Cor. 1 30. and we are made the righteousnesse of God in him i 2 Cor. 5.21 And therefore from heaven we looke for the Saviour even the Lord Iesus Christ k Phil. 3.21 And this is the faith and confession of all Churches reformed l Confes 2. c. 15 Bohe. c. 6 Gal. ar 12. Belg. ar 22. August ar 4. Wittemb ar 5. Suevica c. 3. Errors and adversaries unto this truth This truth is neither beleeved nor acknowledged Of the Atheists who are neither perswaded of the life to come nor understand the mysteries of mans salvation through the merits of Christ Nor of the Pharises and their followers who think that by civill externall righteousnes we are justified before God m Matth. 5.20 Nor of Matthew Hamant who held that man is justified by Gods meree mercie without respect unto the merits of Christ n Holinsh Chro. f. 1299. Nor of Galeotus Martius which was of opinion that all nations and persons whosoever living according to the rules of nature should be saved and inherit everlasting happinesse p Jovius cleg doci vir p 57. Nor of the Turkes who thinke that so many as either goe on pilgrimage unto Mecha or doe kisse the sepulchre of Mahomet are justified before God and thereby doe obtaine remission of their sinnes d Lonic Tur. â—ist Com. 1. l. 2 par 2 c 14.15.18 Nor of the Family of Love who teach by the shedding of Christ his blood is meant the spreading of the Spirit in our hearts e Display in Allens confes Nor of the Papists whose doctrine is that 1. Though Christ hath suffered for all men in generall yet not onely each man must suffer for his owne part in particular f Tâ—â—t Rhem. â—n Rom. 8.17 but also that the works of one man may satisfie for another g Ibid. an Col. 1.24 2. They teach next that sinnes veniall are done away and purged by prayer Almes-deeds by the worthy receiving of the blessed Sacrament of the Altar by taking of holy water knocking upon the brest with holy meditation the Bishops blessing and such like h Vaux catech c. 4. by holy water and such ceremonies i Test Rhem. an Joh. 13.10 sacred ceremonies k Test Rhem. an marg p 258 as Confiteor tundo conspergor conteror oro Signor edo dono per haec venalia pono that is I am confest unto the Priest I knock mine heart and brest with fist With holy water I am besprent And with contrition all yrent I pray to God and heavenly host I crosse my forehead at every post I eate my Saviour in the bread I deale my dole when I am dead And doing so I know I may My veniall sinnes soone put away And sinnes mortall not by the merits of Christ onely but many wayes besides are clensed think the said Papists as by the merits of dead Saints namely of St. Mary the Virgin Threnosa compassio dulcissimae Dei Matris Per ducat nos adgandium summi Dei Patris The pittifull compassion of Gods best pleasing mother Bring us to the joyes of God the soveraigne Father l Horae B. Virg. S. Mar. secundum usum Sarum And of Thomas Becket Tu per Thomae sanguinem
quem pro te impedit Fac nos Christe scanders quo Thomas ascendit By the blood of Thomas which he for thee expended Make us Christ to climbe up where Thomas ascended By Agnus Deis whereof they say Peccatum frangit ut Christi fanguis angit It breaketh sinne and doth good As well as Christ his pretious blood m Cerem lib. 1. tit 7. By reading certaine parcels of Scripture according to their vulgars Per Evangelica dicta Deleantur nostra delicta n Breviar secundum Sarum Through the sayings and words evangelicall Our sinnes blot out and vices all 2. Proposition Onely by Faith are we accounted righteous before God The proofe from Gods Word ONely beleeve o Mar. 6.36 all that beleeve in Christ shall receive remission of sinnes p Acts 10 4â— from all things from which ye could not be justified by the Law of Moses by Christ every one that beleeveth is justified q Acts 13.19 The Gospell is the power of God unto salvation to every one that beleeveth r Rom. 1.16 To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Å¿ Bom. 4.5 Christ is the end of the law for righteousnesse to every one that beleeveth t Rom. 10.4 Know that a man is not justified by the workes of the law but by the faith of Iesus Christ c. g Gal. 2.16 God would justifie the Gentiles through faith c. They which be of faith are blessed with faithfull Abraham h Gal. 3.8 9. By grace are ye saved through faith and that not of your selves i Eph. 2.8 Yea doubtlesse I think all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I have counted all things losse and doe judge them to be doung that I might winne Christ and might be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ even the righteousnesse which is of God through faith k Phil 3.8.9 The Churches of Christ by their publike confessions give testimony unto this truth l Confess Helv. 2. ca 6. Basil ar 8. Bohe. c. 6 7. Ga. ar 10. Belg ar 22. Aug. ar 4 Saxon. ar 3.8 Witt. ar 4. Sâ—â—â— cap. 3. The errors and adversaries unto this truth Partakers of ths profit and sweetnesse of this doctrine are not they which be altogether ignorant of this mysterie Nor they who know the same but apply it not to their owne soules and consciences but altogether despise the same as did Pilate in condemning Christ m Nat. 27.24 Heroa in killing Iames n Acts 12.1 Agrippa in not defending Paul o Acts 26.26 the Iewes in persecuting the Apostles and doe the Divels p Jam. 2.19 and many ungodly persons Tyrants false Christians and Apostataes Nor they which teach not a sure confidence in Iesus Christ but an historicall knowledge of him as the Papists q Canis catec cap. 1. Vaux catâ— c. 1. Test Rhe. an Rom. 4.14 1 Tim. 3.15 Nor they which hold that all and every man is to remaine doubtfull whether he shall be saved or no as doe the same Papists r Concil Trid. ses 6. c. 9. Test Rhe. an Rom. 5.1 Nor they which teach that man is justified Either by works without faith as did the false apostles in Asia 2 Tim. 1. and doe the Turks and Anabaptists t Bale myst of iniquit p. 53. Or by faith and works as both the Pseudapostles at Ierusalem v Acts 1.5.1 the Ebionites x Eus l. 3. c. 24. and the Papists y Test Rhem. an Luk. 7. mar Luk. 10.20 28. Joh. 3.18 James 2.25 with the Russians z Russiâ— Common-wealâ— â— 23. Or neither by faith nor workes as they which continue both faith in Christ Iesus and good works too hoping yet to be saved as the carnally secure worldlings Neither shall they be partakers of the sweetnesse of this truth which say that for Christians to trust onely by Christ his passion or by Faith onely to be saved is a breath of the first commandement as Vaux n Catech c. 3. is the Doctrine of Divels as Friar Lawrence a Villavicentia o De forman S. concion l. 1. c. 11. and the doctrine of Simon Magus as doe the Rhemists p Test Rhem. an Acts 8.18 Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith but have him his righteousnes essentially and inherent within them which is an error of the Catharists q Isidor etim l. 8. c de haeres Papists r Conc. Trid. sess 6. c. 16.7 Osiandrians Å¿ Calvin contra Osiand epist fol. 303. Theod. Beza epist 1. and Family of Love t Display in Allens confess 3. Proposition We are accounted righteous before God not for our owne works or deservings The proofe from Gods Word Besides what hath been said that works have no place nor portion in the matter of our justification it is evident in the holy Scripture where we finde that All men be sinners and destitute of the glory of God And therefore that no man can be justified by his owne works v Psal 14.2 3. Psalme 53.2 and 41.4 Rom. 3.12 Eternall life commeth unto us not by desert but partly of promise x Acts 2.30 Acts 3.25 Acts 13.32 2 Tim. 1.1 partly of gift y John 17.2 Rom. 6.23 1 John 5.11 Revel 2.10 The just shall live by faith and the Law is not of faith z Gal. 3.11 12. Moreover as the godly in old time were so Christians in these daies are and shall be justified But the godly were justified not for any good works or worthinesse of their owne so justified was Abraham a Rom. 5.1 2. Gal. 3.6 Heb. 11.17 the Iewes b Act. 2.44 c the Samaritans c Acts 8.15 Paul d 1 Tim. 1.14 16. Acts 22.16 Phil. 3.6 9. the Eunuch e Acts 8.36 the Iailor f Acts 16.31 c. and the Ephesians g Eph. 4 5. c. All Churches reformed with a sweet consent applaud and confesse this doctrine h Confess Helv. 1.4.16 Basil ar 8. Boh. c. 7. Gal. ar 22. Belg. ar 24 Aug. ar 6.26 The Errors and adversaries unto this truth Adversaries hereunto are The Pharises who thought men were justified by externall righteousnesse morall a Mat. 5.21 c. and ceremoniall b Matth. 15.2 The false apostles in Asia c 2 Tim. 1. and at Ierusalem d Gab. Biel. l. 2. dist 27. q. 1. The Pharisaicall Papists who against the Iustification by faith alone doe hold a justification by merits and that of Congruity dignity and condignity The said Papists teach besides that life eternall is due unto us of debt because we deserve it by our good works f Concil Trid. sess 6. Cant. 32
and the merit and power of his death ascribed unto greasie oyle Besides Christ is not acknowledged for the onely Saviour of mankinde and Physician of our soules but other Physicians he called upon besides him In respect of the Minister they hold how any man hath power to forgive sinnes which belongeth unto God alone also that other men yea women and not the Ministers of the Word onely may be the Ministers of the Sacraments In respect of the effect they teach us which is utterly untrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his precious bloud 10. Proposition The Sacraments are not to be abused but rightly to be used of us all The proofe from Gods Word In the Word of God the right use of the Sacraments and the ends of their institution are evidently set downe For Concerning Baptisme Christ saith Teach all Nations baptizing them c a Math. 28.29 He that shall beleeve and be baptized shall be saved b Math. 19.16 Touching the Lords Supper saith our Saviour of the Bread Take eate c. and of the Cup Drink ye all of it c Math. 26.26 27. and St. Paul The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ d 1 Cor. 10.16 This truth doe the Churches reformed by their Confessions subscribe unto e Conf. Helv. 1 ar 22. 2. c. 20. 2 c 20 21. Bohem c. 11. 13. Gal. ar 35 38. Belgâ—â— 34. 35. Aug. ar 2. 9. Sax ar 13. 15. Witâ— c. 10. 19. Suâ—v c. 13. 18. The errors and adversaries unto this truth Then greatly doe they sinne who either do not use the Sacraments at all as doe the Scwenfeldians a See in 〈◊〉 art prop. 1. or minister them but unto whom they list so is Baptisme of the Servetians b Calvin epiph 118. and Anabaptists c Slâ—â—dan câ—mmon l. 9. ministred onely unto elder persons and denied unto Infants and so is the same Sacrament of the Marcionites ministred unto single persons but denied unto married folks d â—ert contra Marcion lib. 1. 4. or doe abuse them So abused is baptisme by them who baptize things without reason yea sometimes without life or sense so have the Papists baptized both Bels and Babels as the great Bel of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name e Cypr. Valera of the Pope c p. 55. and the great Bell of Christs Church in Oxford f D. Humfre 〈◊〉 suâ—llâ— p. 81. which D. Tresham the Vice chancellor named Mary Babels as the Duke of Alvas chiefe Standard which hee used in the Low Countries was baptized by Pius Quintus Ann. 1568. and called Margaret by the said Pope g D. Morison de depray Râ—â— Orig pag. 24. and so the Cataphrygians baptized the dead bodies of men h Philastrius Againe Baptisme was abused by the Marcionites when they baptized the living for the dead i Tert. contra Mar. lib. 4. also by the Novatians k D. Cypr â—d Iulian. and Papists l Suc. ar 23. prop 3. when they rebaptized Infants afore baptized as they termed them by Heretikes And so abused was the Lords Supper by certain Heretikes condemned in a Councell at Carthage whose manner was to thrust the Sacrament into the mouthes of dead men m Conc. Carthag 3. can 6. and is by the Papists whose guise is to use it magically n Art of the peace between Spaine and Eng. ar 1 1604 ar 2. concer a moder See more in the Art of Bap the L. Supper also ar 28. prop 5. as a salve against bodily sicknesse and adversity also to carry the same about pompously and superstitiously in the open streets to be adored of the beholders 11. Proposition All which receive the Sacraments receive not therewithall the things signified by the Sacraments The proofe from Gods Word VVE reade in the holy Scriptures that Some persons doe receive the Sacraments and the things signified by the Sacraments which are the remission of sins and other spirituall graces from God and so received was the Sacrament of Baptisme of Cornelius a Acts 10.47 and the Lords Supper of the good Disciples b Marke 18.26 c. and the godly Corinthians c Iohn 13 22â— Some againe receive the Sacraments but not the things by them signified so received was Baptisme of Simon Magus d Acts 8.13 and the Lords Supper of Iudas e Iohn 13.26 and so receive the Atheists Libertines and impenitent persons f 1 Cor. 11.17 c. And some receive not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Thiefe upon the Crosse g Luke 23.43 44. This maketh us to conceive well both of those men and women which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world unbaptized Furthermore it is apparent how Salvation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeve h Mar 16.16 Againe St. Paul saith Whosoever shall eate the bread or drink the Cup of the Lord Vnworthily shall bee guilty of the body and bloud of Christ i 1 Cor. 11 27. And this the purer Churches every where doe acknowledge k Confes Helv. 1. ar 10 and 2. c. 19 21 Basil ar 3. 6. Bohem. c. 11. 13. Gal. ar 24. 36 37. Bel. ar 33 35. Aug in 3 13. Saxon. ar 13. 24. Wit c. 10. Suet. c 17 The adversaries unto this truth The Papists therefore be in a wrong opinion which deliver that The Sacraments are not onely Seales but also causes of grace a Test Rhem. an 1. Pet. 3.21 and The Sacraments doe give grace even because they be delivered and received ex opere operato b Ibid. annot marg p. 357. 26. Article Of the unworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the evill be ever mingled with the good and sometime the evill have chiefe authority in the ministration of the Word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authority we may use their ministery both in hearing the Word of God and in the receiving the Sacraments Neither is the effect of Christs ordinance taken away by their wickednesse nor the Grace of Gods gifts diminished from such as by faith and rightly doe receive the Sacraments ministred unto them which are effectuall because of Christs institution and promise although they be ministred by evill men Neverthelesse it appertaineth to the discipline of the
They lacke the wedding garment h Math. 22.11 12. which is faith and the righteousnesse of Christ They are no members of the true Church the head whereof is Iesus Christ i Ephes 4.15 c. They have no promise of heavenly refreshing because they are without a lively faith k Iohn 6.25 Therefore they procure unto themselves most heavie punishments l 1 Cor. 11.27 as diseases death guiltinesse of the body and bloud of Christ and therewith damnation Of this judgement be other Churches Christian and reformed besides m Conf. Helv. in the declar of the Lords Supper Helv. 2 c. 21. Basil ar 6. Bohem c 13. Gal. ar 37. Belg. ar 37. Errors and adversaries unto this truth The adversaries of this doctrine are The Vbiquitaries both Lutheran and Popish they seeing the very body of Christ at the Lords Supper is eaten aswell of the wicked as of the godly a Stur An. ip 4. par 1. p. 58. these affirming that all Communicants bad and good doe eate the very and naturall body of Christ Iesus b Test Rhem. annot 1. Cor. 11.27 they saying that the true and reall body of Christ In With Vnder the Bread and Wine may be eaten chewed and digested even of Turks which never were of the Church c So reporteth Sturmius in his Antipap p. 4. par 2. p. 106. and these maintaining that under the form of bread the same true and reall body of Christ may be devoured of Dogs Hogs Cats and Rats d Alex. Hales par 4. q. 44. D. Thom. par 5. q. 8. ar 3. 30. Article Of both kinds The Cup of the Lord is not to be denied to the lay people For both the parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to all Christian men The Proposition The people must be partakers not onely of the bread but also of the wine when they approach unto the Lords Table The proofe from Gods Word OVR Lord and Saviour Christ hath so instituted his Supper as he will have not onely the Bread but also the Cup to be delivered unto all Communicants So finde wee in the Word of God namely That the Bread must be given to All and eaten of All a Math. 26.26 Marke 14.22 Luke 22.19 1 Cor. 10.16.11.25 The Cup is to bee given to All and to bee drunken of All b Math. 26.17 Marke 22.27 1 Cor. 10.16.11.25 Hereunto subscribe the Church c Conf Helv 1. ar 22. 2. c. 21 Bohem. c. 13. Gal. ar 36.38 Belg. ar 35. Aug. de Massa art 1 2. Saxon. 15 Wittemb c. 19. Suc. c. 18. The adversaries unto this truth Though it be a mans covenant yet when it is confirmed no man doth abrogate or addeth any thing thereunto a Gal. 3.15 What impudencie then yea what impiety doe they shew which alter this Ordinance of God Some by adding thereto So added was unto the Bread Cheese by the Artotarites b Epiphan bloud by the Cataphrygians c Philastrius the seed of man by the Manichies d August de haeres unto the Wine warme water by the Muscovites e I. Faber de relig Mosco Some by taking there from so the Encratites f Epiphan the Tatians g Theodoret. the Severians h Epiphan use no wine at all the Manichies do minister onely the bread i Leo. ser 4. quadrages the Papists though they use both kinds yet they alwaies denie the Cup unto the people and unto Priests also when they say not Masse k Concil Trid. ses 5. c. 1. ses 21. cap. 1 2 3. affirming that The people participating of the Cup thereby perceive no fruit of spirituall comfort but receive to themselves damnation l Censura Colon pag. 289. It is not by Gods but mans law that Lay persons communicate either in both kinds or in one m Ibid. p. 283. Notwithstanding that Christ instituted the Sacrament to be received under both kinds and the Primitive Church accordingly did so administer the same Hoc tamen non obstante yet this notwithstanding it is to be taken of the Laitie but under one kinde n Conâ— Constan sess 13. Some by confounding the elements So the Moscovites doe mingle Bread and Wine together o Surius Comment an 1501. pag. 31. and the Papists make a mixture of Wine and Water maintaining that Water must be mixt with Wine at the Consecration of the Blood p Catec Trid. and then that mixture of Water with Wine without sinne cannot be omitted q Ibid. Some by changing the Elements So the Aquarians and the Hydroparastites for Wine administred and gave Water unto the people r Theodoret. 31. Article Of the one Oblation of Christ finished upon the Crosse The offering of Christ once made 1 is that perfect redemption propitiation and satisfaction for all the sins of the whole world both originall and actuall and there is none other satisfaction for sinne but that alone Wherefore 2 the sacrifices of Masses in the which it was commonly said that the Priests did offer Christ for the quick and the dead to have remission of paine and guilt were blasphemous fables and dangerous deceits The Propositions 1. The blood of Iesus Christ once shed for mankinde upon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world 2. Sacrifices of the Masse are most blasphemous Fables and dangerous deceits 1. Proposition The blood of Iesus Christ once shed for mankinde upon the Crosse is a perfect redemption propitiation and satisfaction for all the sinnes of the whole world The proofe from Gods Word OF the benefits redounding unto mankinde by Christ his offering up of himselfe upon the Crosse we have in sundry places afore a See art 1. pr. 4. 22. pr. 1 2. 20. pr. 2. spoken and by the Word of God prooved him to be the perfect Redemption b Acts 20.28 Rom. 5.6 c. Gal. 3.13 1 Cor. 6.28 1 Pet. 1.18 19 Propitiation c Acts 10 43. Rom. 3.25 Heb 9.12 c. 1 John 2.2 1 John 4.10 and satisfaction for all the sinnes of the whole world both originall and actuall d John 1.29 1 Pet. 3.18 1 John 1.7 Hereunto the Churches of God beare witnesse e Conf. Helv. 1 ar 11. 2. cap. 11. 15. Basil ar 4. Bohem. c. 6. Gal. art 13. 16 17. Belg ar 20. 22. Aug. ar 34. Saxon. artic 3. Wittemb c. 2. 5. Suc. c. 2 3. The errors and adversaries unto this truth Hereby it is evident to the eyes of all godly persons that accursed be the errors of them which doe affirme that From the beginning of the world untill the 15. yeare of the Emperour Tiberius none at all were saved The error of Manes the heretike a Epiphan Mans body is not capable of happinesse but the foule only and yet
g Soiter de Vinda de bello Pa. l. 2 For my part I cannot but magnifie the goodnesse of God for all good meanes to bring us unto Faith and so unto salvation but especially for the written labours of holy and learned men whose doings in all ages not onely have beene approved but also used and read many of them in the most sacred assemblies So In the Primitive Church was publikely read the Epistle to the Laodiceans in the Church of the Colossians h D. Chrys Muscul in ad Col. 4. the Epistle of Clemens unto the Corinthians i Eus l 4. c. 23. Hermes his Pastor k Idem l. 3. c. 3. and the Homilies of the Fathers l T.C. 2. rep p. 110. In the reformed Church in Flanders m D. Sutclif an to the Petit c. 1. p. 23. and France n Editae suâ—t igitur â—aÌ„ pridâ—m Gallicae istae conciones Calvini in Iobum c. Nâ— que id vero temeâ—e factum fuisse res ipsa mox ostendit maximo cum remotissimâ—rum etiam Gallicaâ—um Ecclâ—siarum fructu quibus usque adeo privatim publice placuerunt ut pluâ—mis in locis quibus quotidiani Pastores decrant pastorum Cice fuerint B. â— 2. praef Câ—nâ—â—onum l. Calâ—n Iobum read are Mr. Calvins Sermons upon Iob and in the Italian French Dutch and Scottish Churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation o Smâ—ton contra Hamilton p. 106. The errors and adversaries unto this truth Deceived then and out of the way of truth are they which of preaching by the mouth conceive either too basely or too highly too basely as do the Anabaptists Family of Love they affirming there ought to be no preaching at all a Wilkins against the Fa of Love p. 7â— and that Preachers are not sent of God neither do preach Gods word but the dead letter of the Scripture these b Bullin conâ— An. bap with the said Anabaptists terming them letter-Doctors c H. N lamen Roâ—plaint preaching the letter and imagination of their owne knowledge but not the Word of the living God d Idem 1. exhor 16.18 Too highly as doe the Puritanes of all sorts For say they except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction e T.C. 1. rep p. 17.3 Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing upon estage and worse too f 1 Admon to the Parliam Without preaching of the Word viz. by the lively voyce of a Minister and without the booke the Sabbath cannot be hallowed either of a Minister or people in the least measure which the Lord requireth of us g D.B. Sab. do 2. B. p. 277. Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire h Sleidan coml 10. Of the latter be the Brownists Disciplinarians and Sabbacarians The Brownists doe say that no Apocrypha must bee brought into the Christian assemblies i Gifford against the Br. 15. so the Disciplinarians Ministers ought not to reade openly in the congregation any writings but onely the Canonicall Scriprures k Fruct ser on Rom. 12 p. 60. they complaine that humane writings are brought into the Church l Def. of the god Min. p. 116. they cry out Remooue Homilies m 1. Admon 1â— Parliam and they supplicate vnto King Iames that the Canonicall Scriptures onely may bee read in the Church n The Petit of the thousand And so but much more bitterly and erroneously the Sabbatarians wee damne our selues say they if wee goe not from those Ministers and Churches where the Scriptures and Homilies onely bee read and seeke not vnto the Prophets when and so often as we have them not at home o D. B. Sab. doc 2. booke p. 173. 36. Article Of Consecration of Bishops and Ministers The looke of Consecration 1 of Archbishops and Bishops and ordering of Priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authority of Parliament doth containe all things necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or ungodly And therefore 2 whosoever are consecrated or ordered according to the rites of that booke since the second yeere of the aforesaid King Edward unto this time or hereafter shall be consecrated or ordered according to the same rites wee Decree all such to be rightly and orderly and lawfully consecrated and ordered The Proposition 1. It is agreeable to the Word of God and practice of the Primitive Church that there should bee Archbishops Bishops and such like differences and inequalities of Ecclesiasticall Ministers 2. Whosoever be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreeable to the Word of God and practice of the Primitive Church that there should be Archbishops Bishops and such like differences and inequalities of Ecclesiasticall Ministers The proofe from Gods Word ALbeit the termes and titles of Archbishops we find not yet the superiority which they enjoy and authority which the Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall Ministers is grounded upon the Word of God For we find that In the Apostles dayes how themselves both were in dignity above the Evangelists and the seventy Disciples and for authority both in and over the Church as twelve Patriarkes saith Beza a Bez in Acta Apost 1.2 and also established an Ecclesiasticall Hierarchy Hence came it that Bishop was of Ierusalem Iames b D Christ in Act. hom 3. Of Antioch Peter c D. Hier. in Gal. of the Asian Churches Iohn d â—us of Alexandria Marke e D. Hier ad Eugr. of Ephesus f D. Hier. in 2. Tim. 5. yea and all Asia g Theo. arg in ep sâ— ad Tit. Timothy of all Creete Titush of Philippos Epaphroditus i Theo. in epi. ad Phil. of Corinth and Achaia Apollos of Athens Dionysius of France Crescens k Eus lib. 2. of Britaine Aristobulus l Doroth. in Apost synop In the purer times succeeding the Apostles so approved was the administration of the Church affaires by these kinde of men as