veniall sinnes 10. Article Of Freewill 1 The condition of man after the fall of Adam is such that he cannot turne and prepare hâ—mselfe by his owne naturall strength and good workes 2 to faith and calling vpon God wherefore we haue no power to doe good workes pleasant and acceptable to God 3 without the grace of God preuenting vs that we may haue a good will and working with vs when we haue that good will The Propositions 1. Man of his owne strength many doe outward and euil workes before he is regenerate 2. Man cannot doe any worke that good is and godly being not yet regenerate 3. Man may performe and doe good workes when he is preuented by the grace of Christ and renued by the holy Ghost 1. Proposition Man of his owne strength may doe outward and euill workes before he is regenerate The proofe from Gods word WEe denie not that man not yet regenerate hath free will to doe the workes of nature for the preseruation of the body and bodily estate which thing had and haue the bruite beastes and prophane Gentiles as it is also well observed in our neighbour churches Besides man hath free will to performe the workes of Satan both in thinking willing and doing that which euill is For the imaginations of the thoughts of mans heart are onely euill continually euill euen from his youth A truth confessed by our brethren d. Errors adversaries vnto this truth A false perswasion is it therefore that man hath no power to moue either his body so much as vnto outward things as Laur. Valla dreamed or his minde vnto sinne as the Manichies maintained affirming how man is not voluntarily brought but necessarily driuen vnto sinne 2. Proposition Man cannot doe any worke that good is and godly beeing not as yet regenerate The profe from Gods word The wisedome of the flesh is enimitie against God for it is not subiect to the Law of God neither indeede can be They that are in the flesh cannot please God The naturnll man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned No man can saie that Iesus is the Lord but by the holy Ghost Wee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is from God Without mee ye can doe nothing saith our Sauiour Christ Which is the confession of the godly reformed The adversaries vnto this truth Adversaries vnto this truth are all such as hold that naturally there is Free will in vs and that vnto the best things So thought the Pharisies the Sadduceis the Pelagians and the Donatists and the same affirme the Anabaptists and Papists For say the Papists Man by the force power of nature may loue God aboue all things Man hath free will to performe euen spirituall and heauenly things Men beleeue not but of their owne free will It is in a mans free will to beleeue or not to beleeue to obey or disobey the Gospell of truth preached The Catholike popish religion teacheth freewill 3. Proposition Man may performe and doe good workes when hee is preuented by the grace of Christ and renued by the holy Ghost The proofe from Gods word In a man preuented by the grace of Christ and regenerate by the holy Spirit both the vnderstanding is enlightened so that he knoweth the secrets and will of God and the minde and the minde is altogether changed and bodie enabled to doe good workes To this purpose the Sriptures are plentifull I will put my lawe in their inward parts and write it in their hearts No man knoweth the Father but the Son and he to whome the Sonne will reuiele him Blessed art thou Simon the sonne of Ionas for flesh and blood hath not revelled it vnto thee but my Father which is in heauen No man can say that Iesus is the Lord but by the holy Ghost To one is giuen by the spirit the word of wisedome and to another the word of knowledge by the same spirit and to another faith by the same spirit and to another the gifts of healing by the same spirit and to another the operations of great workes and to another prophecie and to another the discerning of spirits and to another diuersities of tongues and to an other the interpretation of tongues c. God he purifieth mans hearts worketh in vs both the will and the deed the spirit helpeth our infirmities for we know not what to pray as wee ought c Such were some of you but yee are washed but yee are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake And this doe the Churches of God beleeue and confesse 11. Article Of the iustification of man VVe are accounted righteous before God only for 1 the merit of our Lord and Sauiour Iesus Christ 2 by faith and 3 not for our owne workes or deseruings VVherefore that we are iustified by Faith onely is a most wholesome doctrine and very full of comfort c. The propositions 1. Onely for the merit our Lord and Sauiour Christ are we accounted righteous before God 2. Onely by Faith are we accounted righteous before God 3. Not for our owne workes or deseruings are we accounted righteous before God 1. Proposition Onely for the merit of our Lord and Sauiour Christ we are accounted righteous before God The proofe from the word of God BY Christ his blood onely wee are cleansed Hee is the Lambe of God which taketh away the sinne of the world Wee are iustified freely by his grace through the redemption that is in Christ Iesus Wee are bought with a price euen with the pretious blood of Christ the lambe vndefiled and without spot which cleanseth vs from all sinne By his onely righteousnes wee are iustified By the obedience of one many be made righteous Christ is the ende of the Lawe for righteousnesse vnto euery one that beleeueth He of God is made vnto vs wisdome and righteousnesse and sanctification and redemption and wee are made the righteousnes of God in him And therefore from heauen we looke for the Sauiour euen the Lord Iesus Christ And this is the faith and Confession of all Churches reformed Errors Adversaries to this truth This truth is neither beleeued nor acknowledged Of the Atheists who are neither perswaded of the life to come nor vnderstand the mysteries of mans saluation through the merits of Christ. Nor of the Pharise is and their followers who thinke that by ciuill and externall righteousnes we are iustified before God Nor of Matthewe Hamant
false Apostles in Asia and at Ierusalem The Pharisaicall Papists who against the iustification by faith alone doe hould a iustification by merits and that of Congtuitie dignitie condignitie The said Papists teach besides that life eternall is due vnto vs of debt because wee deserue it by our good workes They teach finally that by good workes our sinnes are purged 12. Article Of good workes Albeit that good workes which are the fruits of faith and follow after iustification cannot put away our sinnes endure the seueritie of Gods iudgement 1 yet are they pleasing and acceptable to God in Christ 2 and doe spring out necessarily of a true liuely Faith insomuch that by them a liuely Faith 3 may be as euidently knowne as a tree discerned by the fruite The propositions 1. Good workes doe please God 2. No worke is good except it spring from Faith 3. Good workes are the outward signes of the inward Beleefe 1. Proposition Good workes doe please God The proofe from Gods word THough God accepteth not man for his workes but for his deere sonnes sake yet that good workes after man his iustification doe please God it is a cleere truth euery where to be read in the holy Scripture For God hath commanded them to be done and requireth righteousnesse not onely outward of the body but also inward of the mind and hath appointed for the vertuous and godly rewardes both in this life and in the world to come and to the wicked punishments spirituall corporall and of bodie and soule eternall in the pit of hell And this is beleeued and acknowledged by the Churches The Errors and adversaries vnto this truth This truth is oppugned by adversaries of diuers kindes For Some hold that seeing man is iustified by Faith he may liue as he listeth as the Libertines Some thinke that to attend vpon vertue and to practise good workes is a yoake too heavie and intollerable as the Simonians Some vtterly cast of all grace vertue and godlines as did the Basilidians the Aetians the Circumcellians and doe the Macchiuilians and Atheists Some permit though not all manner yet some sinnes so allowed was both whordome and vncleane pollutions by the Carpocratians and Valentinians and is of the Iesuits and Papists and periurie in the time of persecution by the Basilidians Helchesaites Priscillianists Henricians and Familie of Loue and violaters of promise yea and oaths made vnto heretikes as they call them Some as the Turkish preists called Seiti and Chagi take it to be no sinne but a worke meritorious by lies swearing yea forswearing to damnifie Christians what they can Much like vnto these are the aequiâ—ocating Iesuits in deluding and deceiuing Protestant Princes their officers by their doubtfull speeches euen when they are sworne to answer plainely and truly by their lawfull magistrates Some suppose that God is pleased with lip seruice onely outward righteousnesse as the hypocriticall Pharisies or Pharifaicall hypocrites 2. Proposition No worke is good excepâ— it spring from faith The proofe from Gods word All which man doth is not pleasing vnto God but that onely which proceedeth from a true faith in Iesus Christ so saith God in his word They that are in the flesh cannot please God In Iesus Christ neither Circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure Without faith it iâ— vnpossible to please God And although the workes of the Beleeuing doe please God yet are they not so perfect that they can satisfie the lawe of God Therefore eueÌ„ of the regenerate iustified saith our Sauiour Christ pray forgiue vs our debts say wee are vnprofitable seruants and S. Paul Wee know that the lawe is spirituall but I am carnall c Wee which haue the first fruits of the spirit euen wee doe sigh in our selues c. and haue infirmities Ye cannot doe the same thing that ye would Which is the faith and confession of the Churches Errors adversaries vnto this truth Therefore wee mislike and condemne the opinions of the Valentinians and Papists The Valentinians say that please God doe Spirituall men which are themselues onely not by Faith but onely by their knowledge of diuine mysteries and Naturall men do please him by their bodily labour and vpright dealing The said Valentinians fained three sorts or degrees of men the first spirituall who through bare knowledge the next Natural who by labour and true dealing shall be saued the third they call Materiall meÌ„ vtterly vncapable of diuine knowledge and religious speculations who must perish both in soule and body The Papists teach that They onely are not good workes which God commandeth but they also which be either voluntarily done of our selues or enioyned vs by preists They are good workes and acceptable before God which are done without faith Workes of themselues without respect vnto Christ please God Men perfectly may keepe the Lawes of God in which error also be the Anabaptists and Familie of Loue 3. Proposition Good workes are the outward signes of the inward Beleefe The proofe from Gods word Many are the reasons why good workes are to be done in part cited afore pag. 49. yet not the least cause is that men may be knowne what they are For the Scripture saith and sheweth that thereby are knowne the good trees from the bad the wheate from the chaffe the tâ—ue disciples from the false the sonnes of God from the children of Satan the regenerate from the vnbeleeuers Hereunto the Saints and Churches doe subscribe Errors adversaries vnto this truth The faithfull shewe their workes yet neither to haue them seene of men as did the hypocriticall Pharisies nor therby to merit heauen as doe the Pharisaicall Papists whose doctrine is that Good workes are meritorious Good workes as Contrition Confession and satisfaction done in penance not onely do merit but are besides a Sacrament for to attaine reconciliation with God and forgiuenes of sinnes Life eternall is due vnto good workes by the iustice of God 13. Article Of workes before Iustification VVorkes done before the grace of Christ and the inspiration of his Spirit 1 are not pleasant to God forasmuch as they spring not of Faith in Iesus Christ 2 neither doe they make men meete to receiue grace or as the schoole authors say deserue grace of congruitie yea rather 3 for that they are not done as God hath willed and commanded them to be done we doubt not but they haue the nature of sinne The Propositions 1. Workes done before iustification please not God 2. Workes done before iustification deserue not grace of
congruitie 3. Workes done before iustification haue the nature of sinne 1. Proposition Workes done before Iustification please not God The profe from Gods word BEfore men doe please God nothing that they doe can please him But men please not God being not renued and iustified by the Spirit For before men be regenerate they are not grapes but thornes nor figs but thistles not good but euill trees not liuely but dead bowes not engraffed but wild oliues not friends but enemies not the sonnes of God but the children of wrath which bring forth no good fruit As the Churches also acknowledge Errors Aduersaries vnto this truth Hereby the vanitie of them is perceiued which thinke before mans iustification his deedes doe please God such are the Papists and were the Basilideans The Papists teach that Workes done without faith doe please God Good works not in respect of Christ onely but in theÌ„selues considered please God The Basilidians placed the doers of ciuill and philosophical righteousnes performed without faith in Christ in the very heauens 2. Proposition Workes done before Iustification deserue not grace of congruitie The vnregenerate not yet iustified haue nothing in them to moue God to be gratious vnto them and being as they are old not newe creatures enemies not fauourers of Godlines The children of wrath not of God sinners not vertuously bent Infidels and not beleeuers of congruitie deserue no grace at Gods hands which is the faith too and confession of other Churches Errors and Adversaries vnto this truth This ouerthroweth the Popish assertions concerning merits of congruitie and that by good workes man is iustified before God and made heire of eternall life As euill workes deserue hell fire so eternall happines is deserued by good workes 3. Proposition Workes done before iustification haue the nature of sinne The proofe from the word of God Whatsoeuer men doe not yet iustified before God it is sinne For of such persons the best workes which they euen their Fasting praying almes-deedes sacrificing vnto God prophecying and working of miracles euen in the name of Christ yea all their actions whatsoeuer are abhominable before God And this is agreable to the Confessions of our brethren The adversaries vnto this truth Erred therefore hath the Councell of Trent in pronouncing them accursed which hold that all workes of men whatsoeuer done before his iustification are sinne 14. Article Of workes of Supererogation Voluntary workes 1 besides ouer and aboue Gods commandements which they call workes of Supererogation cannot be taught without arrogancie and impietie 2 For by them men doe declare that they doe not only render vnto God asmuch as they are bound to doe but that they doe more for his sake then of bounden dutie is required whereas Christ saith plainely when yee haue done all that are commanded to you say wee be vnprofitable seruants The propositions 1. Workes of Supererogation cannot be taught without arrogancie and impietie 2. Workes of Supererogation are that subâ—ersion of godlines and true religion 1. Proposition 〈…〉 arrogancie and impietie The proofe from Gods word WOrkes of Supererogation which are voluntary workes besides ouer and aboue the commandements of God are often condemned in the holy Scripture where wee are commanded to walke not after the lawes of men but according to the Statutes of God and to heare not what man speaketh but what Christ doth say he teaching the dutie of christians setteth before them as their rule and direction the lawe and word of God and more then that hee doth neither vrge nor require And against mans Iniunctions They worship mee in vaine saith hee who for doctrine teach the commandements of men Teach them to obserue all things whatsoeuer I haue commanded you My sheepe here my voice and know not the voice of strangers Which doctrine ordinances workes whatsoeuer besides ouer and aboue that which God hath reuealed and imposed is called of the Apostle somtimes ordinances of the world voluntarie religion sometime the doctrine of Deuills and cursed And the same is condemned in all Churches reformed after the word of God The Errors and adversaries vnto this truth Therefore both arrogant and vngodly be the Papists which teach and speak in the commendation of such workes and namely Petrus a Soto the Rhemistes yea and the CouÌ„cell of Trent 2. Proposition Workes of supererogation are the subversion of godlinesse and true religion The proofe from Gods word Where the workes of Supererogation are taught and in regard the Law of God there is broken against the will of Christ that mens traditions may be obserued The holy Scripture must be contemned not as sufficient enough to bring men vnto the knowledge of saluation which S. Paul saith is able to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes God who is onely wise is made vnwise in not prescribing so necessarie workes Faith and other spirituall most special virtues are brought into oblivion Perfection is imputed not vnto Faith in Iesus Christ but vnto workes and which is most detestable vnto the workes too not commanded but forbidden of God ordained by men The Lawe of God is thought to be throughly satisfied and moe duties performed then man needed to haue done The same thinke our brethren of these workes The adversaries vnto this truth Contrariwise the Papists of supererogatorie workes they doe merit say they remission of sinnes and that not for the doers of them onely but for others besides They are tokens of the forgiuenes of sinnes so well as Baptisme yea deliuer fom the wrath of God so well as Christ Are greater and more holy then are the workes commanded in the Decalogue or Law morall And so preferring their owne works and inuentions before God his Law Sacraments and the blood of Christ both ought this doctrine of workes supererogatorie to be counted the doctrine of Deuills and the maintainers thereof taken for the subuerters of godlines and true religion 15. Article Of Christ alone without sinne Christ in the truth of our nature was made like vnto vs in all things sinne onely except 1 from which he was clearely voide both in his life and spirit He came to be the Lambe without spot who by sacrifice of himselfe once made should take away the sinnes of the world and sinne as S. Iohn saith was not in him But 2 all wee the rest although baptized and borne againe in Christ yet offend in many things and if wee say we haue noe sinne wee deceiue our selues and the truth is not in vs. The propositions 1. Christ is truly and perfectly righteous 2. All men besides Christ though regenerate be sinners 1. Proposition Christ is truly and perfectly righteous The proofe
yet afterward confessed his master Christ and of all the disciples who fled and yet returned This both granted is and published for truth by the Churches The adversaries vnto this truth Vnto this truth subscribe will not Either by the Catharans Nouatians Iouinians which thinke Gods people be regenerate into a pure and Angelicall state so that neither they be nor can be defiled with any contagion of sinne Either the Libertines whose opinions were that Whosoeuer hath Gods spirit in him cannot sinne Dauid sinned not after he had receiued the holy Ghost Regeneration is the restoring of the estate wherein Adam was placed afore his fall Or the Papists who are of minde that The workes of men iustified are perfect in this life No man which is fallen into sinne can rise againe and be saued without their Sacrament of Penance S. Francis attained vnto the perfection of holines and could not sinne at all 3. Proposition No men vtterly are to be cast off as reprobates which vnfainedly repent Such as doe fall from grace and yet returne againe vnto the Lord by true repentance are to be receiued as members of Gods church and this by the Scripture is verefied For there wee read that God would haue all men saued God is alwaies readie to receiue the penitent into fauour For there is ioy in heauen for the sinner that conuerteth Christ is grieued when sinners will not repent He shall saue a soule from death and hide a multitude of sinnes which conuerteth a sinner from going astray out of his way The Lord would haue no man to perish but al men to come to repentance If wee acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Hee exhorteth his erring people to repent and doe their first workes neither refuseth hee the sinner that repenteth as appeareth in the example of the Prodigall sonne and of the debter God then being so gratious and mercifull man after his ensample is both by all good meanes to prouoke sinners vnto repentance and they testifying the same to receiue them into fauour So did S. Paul will the Galatians Brethren saith hee if a man be fallen by occasion into any fault yea which are spirituall restore such one with the spirit of meekenes considering thy selfe least thou also be tempted So did hee enioyne the Corinthians when hee saide If anie hath caused sorrowe the same hath not made me sorie but partly least I should more charge him you all It is sufficient vnto the same man that he was rebuked of many So that nowe contrarywise yee ought rather to forgiue and comfort him least the same should be swallowed yp with ouermuch heauinesse When also he said Receiue him meaning Ouesinus And so teach the Churches Errors and Adversaries vnto this truth Adversaries vnto this truth are they First which leaue nothing but the vnappeasable wrath of God to such as doe sinne after Baptisme as as did both in old time the Montanists and Nouatians and of late yeares Melchior Hoffman the Arch Heretike of his daies and the Anabaptists in Germaine and the Barrowists among our selues in England Next who say that being once regenerate sinne is cut away as with a Rasor so that the godly cannot sinne and therefore neede no repentance so did the Messalians and doe the Familie of Loue Lastly the desperate whose sinnes being either most infinite or abominable they thinke how God hee neither can nor will forgiue them such in times past were Kaine and Iudas in our fathers Franciscus Spira and one Doctor Kraus and in our daies Bolton euen hee that first hatched that sect in England which afterward was tearmed Brownisme 17. Article Of praedistination and election 1 Predestination to life is the euerlasting purpose of God whereby 2 before the foundations of the world was laid he hath 3 constantly decreed by his councell secret to vs to deliuer from curse and damnation 4 those whome he hath chosen 5 in Christ out of mankinde and to bring them by Christ to euerlasting saluation as vessells made to honour wherefore they which be indued with so excellent a benefit of God 6 be called according to Gods purpose by his Spirit working in due season 7 they through grace obey the calling they be iustified freely they be made sonnes of God by adoption they be made like the image of his onely begotten Sonne Iesus Christ they walke religiously in good workes at length by Gods mercie they attaine to euerlasting felicitie 8 As the godly consideration of Predestination and our election in Christ is full of sweete pleasant and vnspeakable comfort to godly persons and such as feele in themselues the working of the Spirit of Christ mortifying the workes of the flesh and their earthly members and drawing vp their minde to high and heauenly things as well because it doth greatly establish and confirme their faith of eternall saluation to be enioyed through Christ as because it doth feruently kindle their loue towards God So for curious and carnall persons lacking the Spirit of Christ to haue continually before their eies the sentence of Gods predestination is amost dangerous down fall whereby the Deuill doth thrust them into desperation or into rechlesnes of most vncleane liuing no lesse perilous then desperation Furthermore 9 wee must receiue Gods promises in such wise as they be generally set forth vnto vs in holy Scripture and 10 in our doings that will of God is to be followed which wee haue expresly declared vnto vs in the word of God The Propositions 1. There is a Predestination of men vnto everlasting life 2. Predestination hath bin from euerlasting 3. They which are predestinate vnto saluation cannot perish 4. Not all men but certaine are predestinate to be saued 5. In Christ Iesus of the meere will and purpose of God some are elected and not others vnto saluation 6. They who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word inwardly by the spirit of God 7. The Predestinate are both iustified by faith sanctified by the holy Ghost and shall be glorified in the life to come 8. The consideration of Predestination is to the godly wise most comfortable but to curious and carnall persons very dangerous 9. The generall promises of God set forth in the holy Scriptures are to be embraced of vs. 10. In our actions the word of God which is his his revealed will must be our direction 1. Proposition There is a predestination of men vnto euerlasting life The proofe from Gods word That of men some be predestinate vnto life it is a truth most apparent in the holy Scripture by the testimonie both of Christ himselfe who saith To sit at my right hand and at my
inestimable benefits which wee haue and shall receiue from your selfe and your late Predecessors D. Whitgift Grindall Parker Cranmer of famous and honourable remeÌ„brance Bishops of our Church Archbishops of the See of Canterbury for this vniforme doctrine by some of your Lordships drawen and penned by all of you allowed defended as agreeable to the Faith of the very Apostles of Christ and of the auncient Fathers correspondent to the Confessions of all reformed Churches in Christendome and contrariant in no point vnto Gods holy and written word commended vnto vs both by your authoritie and Subscriptions Now the all mercifull God and heauenly Father which so inspired them and your Lordship with wisedome from aboue and inabled you all to discerne truth from falsehood sound religion from Atheisme idolatry and errors vouchsafe of his infinite goodnes to encrease his graces more and more vpon your Grace to his owne glorie the Churches benefit and your owne euerlasting comfort And the same God which both mercifully hath brought and miraculously against all hellish and diuelish practises of his and our enemies continued the light of his truth among vs giue vs all grace with one heart and consent not onely to embrace the same but also to walke and carrie our selues as it beseemeth the Children of light in all peaceablenesse and holinesse of life for his Sonne our Lord and Sauiour Christ his sake At Horninger neere S. Ed. Bury in Suff. the 11. of March â—n 1607. Your Graces poore Chaplaine alwaies at commaund Thomas Rogers Constitutions and Canons ecclesiasticall an 1604. WHosoeuer shall heereafter affirme that the Church of England by Lawe established vnder the Kings Maiestie is not a true and an Apostolicall Church teaching and maintaining the Doctrine of the Apostles let him bee excommunicated ipso facto and not restored but onely by the Archbishop after his repentance and publike reuocation of this his wicked error Can. 3. Whosoeuer shall heereafter affirme that any of the 39. Articles agreed vpon by the Archbishops and Bishops of both Prouinces and the whole Cleargie in the Conuocation holden at London in the yeare of our Lord God 1562. for the auoyding of diuersities of opinions and for the establishing of consent touching true Religion are in any part superstitious or erroneous or such as he may not with a good conscience subscribe vnto let him be excommunicated ipso facto not restored but only by the Archbishop after his repentance and publike reuocation of such his wicked errors Can. 5. Whosoeuer shall heereafter seperate themselues from the Communion of Saints as it is approoued by the Apostles rules in the Church of England and combine themselues in a newe Brotherhood accounting the Christians who are conformable to the Doctrine Gouernment Rites and Ceremonies of the Church of England to be prophane and vnmeete for them to ioyne with in Christian profession let them be excommunicated ipso facto and not restored but by the Archbishop after their repentance publike reuocation of such their wicked errors Can. 9. The Titles of the 39. Articles with the Pages where to find euerie of them in this booke Art 1. OF faith in the holy Trinitie Page 1. Art 2. Of the Word of God which was made verie man Page 7. Art 3. Of the going downe of Christ into Hell Page 15. Art 4. Of the Resurrection of Christ. Page 17. Art 5. Of the holy Ghost Page 21. Art 6. Of the sufficiencie of the Scripture for saluation Page 26. Art 7. Of the old Testament Page 33. Art 8. Of the three Creedes Page 39. Art 9. Of Originall or birth sinne Page 41. Art 10. Of Free will Page 47. Art 11. Of the Iustification of man Page 50. Art 12. Of good workes Page 56. Art 13. Of workes before Iustification Page 56. Art 14. Of workes of Supererogation Page 59. Art 15. Of Christ alone without sinne Page 62. Art 16. Of sinne after Baptisme Page 65. Art 17. Of predestination and Election Page 69. Art 18. Of obtaining saluation onely by the Name of Christ. Page 82. Art 19. Of the Church Page 86. Art 20. Of the authoritie of the Church Page 98. Art 21. Of the authoritie of generall Councells Page 112. Art 22. Of Purgatorie Page 118. Art 23. Of Ministring in the Congregation Page 131. Art 24. Of speaking in the Congregation in such a tongue as the people vnderstand not Page 141. Art 25. Of the Sacraments Page 142. Art 26. Of the vnworthines of the Ministers which hinder not the effect of the Sacraments Page 160. Art 27. Of Baptisme Page 165. Art 28. Of the Lords Supper Page 170. Art 29. Of the wicked which doe not eate the body and blood of Christ in the vse of the Lords Supper Page 178. Art 30. Of both kindes Page 179. Art 31. Of the oblation of Christ finished vpon the Crosse. Page 181. Art 32. Of the marriage of Priests Page 185. Art 33. Of Excommunicate persons how they are to be auoided Page 189. Art 34. Of the Traditions of the Church Page 193. Art 35. Of Homilies Page 192. Art 36. Of Consecration of Bishops and Ministers Page 196. Art 37. Of the ciuill magistrate Page 201. Art 38. Of Christian mens goods which are not common Page 215 Art 39. Of a Christian mans Oath Page 217. FINIS ¶ THE CATHOLIKE Doctrine beleeued and professed in the Church of England 1. Article Of faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without bodie parts or passions of infinite power wisdome and goodnes 2 the maker and preseruer of all things both visible and inuisible 3 And in vnitie of this Godhead there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The propositions 1. There is but one God who is liuing true euerlasting c. 2. God is the maker and preseruer of all things 3. In the vnitie of the Godhead there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts or passions of infinite power wisedome and goodnes The proofe from the word of God THat there is but one God who is c. is a truth which may be gathered from the al-holy and sacred Scripture is agreeable to the doctrine of the reformed Churches For both Gods word giueth vs to knowe that God is one and no moe liuing and true God euerlasting without bodie parts or passions of infinite power wisedome and goodnes and Gods people in their publike confessions from Ausburgh Heâ—uetia Bohemia France Flanders and Wittemberge testifie the same Errors and adversaries vnto this truth Then impious execrable are the opinions of Dragoras Theodorus who fasly denied there was any God Of Protagoras and the Machiuilian Athiests which are doubtfull whether there be a God Of such as fained vnto themselues diuers and sundrie gods as did
same doe all reformed Churches beleeue and confesse The Errors and adversaries vnto this truth The premises doe make Against the Tretheites which affirme the holy Ghost to be inferior vnto the Father Against the Arrians who said the holy Ghost was inferior to the Sonne Against the Macedonian heretikes who held the holy Ghost to be but a minister and seruant of the Father and the Sonne yet of more excellent maiestie and dignitie then the Angels Against many erroneous spirits which deliuer the holy Ghost to be nothing els but The motion of God in his creatures as did the Samosatenians A bare power and efficacie of God working by a secret inspiration as the Turkes and certaine English Sadduces doe imagine The Inheritance allotted to the faithfull and the beeing or vertuous estate of Christ as dreameth H.N. The affection of charitie or Loue within vs an error of Petrus Lombardus Gods loue fauour and vertue whereby he worketh in his children so thought Ochinus and Seruetus 3. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods word The proceeding of the holy Ghost from the Father and the Sonne we gather from the holy scripture which teacheth how The Father sendeth the comforter which is the holy Ghost in the name of the Sonne and the sonne sendeth the comforter the spirit of truth from the Father he proceedeth of the Father and is sent of the Sonne So with vs say the auncient Fathers and Christians He proceedeth from the Father and the Sonne The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one sonne not three sonnes one holy Ghost not three holy Ghostes which is the faith of the moderne christians Errors and aduersaries vnto this truth This discouereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe That the holy Ghost proceedeth from the Father but not from the sonne as at this day the Graecians the Russians the Moscouites maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an error of Peter Lombard vncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiencie of the holy Scripture for saluation Holy Scripture 1 containeth all things necessarie for saluation so that whatsoeuer is not read therein nor may be prooued thereby is not to be required of any man that it should be beleeued as an article of the Faith or be thought requisite necessary to saluation 2 In the name of the holy Scripture we doe vnderstand those Canonicall bookes of the old and newe testament of whose authoritie was neuer any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Iosue Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Eccles. or the Preacher Canticles or song of Salomon 4. Prophets the greater 12Prophets the lesse 3 And the other bookes as Hierome saith the Church doth read for example of life and instruction of manners but yet doth it not applie them to stablish any doctrine Such are these following The 3. Booke of Esdras The 4. Booke of Esdras The Booke of Tobias The Booke of Iudith The rest of the Booke of Hester The Booke of wisedome Iesus the sonne of Sirach Baruch the Prophet Song of the 3. children The story of Susanna Of Bel and the Dragon The praier of Manasses The 1. Booke of Macchabes The 2. Booke of Macchabes 4 All the bookes of the newe Testament as they are commonly receiued we doe receiue and accompt them for Canonicall The propositions 1. The sacred Scripture conteineth all things necessarie to be knowen and beleeued for the saluation of man 2. All the bookes in the volume of the Bible are not Canonicall but some and namely those here specified are 3. The 3. 4. bookes of Esdras the booke of Tobias c. are apocryphal 4. Of the newe Testament all the bookes are Canonicall 1. Proposition The sacred Scripture containeth all things necessary to be knowne and beleeued for the saluation of man The proofe from Gods word THe holy Scriptures to be sufficient to instruct vs in all things necessary to be knowen and beleeued for mans saluation the word of God teacheth Ye shall put nothing vnto the word which I command you saith the Lord neither shall yee take ought therefrom Whatsoeuer I command you take heed you doe it thou shalt put nothing thereto nor take ought therfrom Thou shalt not turne away from it to the right hand nor to the left that thou maist prosper whither soeuer thou goest Euery word of God is pure c. Put nothing vnto his words least he reprooue thee and thou be found a liar These things are written that ye might beleeue c. and that in beleeuing yee might haue life through his Name The whole Scripture is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute beeing made perfect vnto all good workes If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes of this booke God shall take away his part out of the booke of life and out of the holy cittie and from those things which are written in this booke Hereunto Gods people both alwaies haue and at this present doe subscribe The Errors and adversaries vnto this truth Therefore adversaries be wee to all adversaries to this truth especially To such as scorne and contemptuously reiect the booke of God as both did the Circumcellians which defaced and burnt the holy Scriptures and Pope Leo the tenth who tearmed the holy Gospel A fable of Christ and doe the prophane Atheists Also to such as debase the credite and estimation of the holy Scriptures as Dauid George did and both doe the papists who haue an opinion that the scriptures of God are not sufficient to instruct mankinde vnto saluation and the Anabaptists which deeme not the holy Bible to be the word of God with the Familie of Loue in whose bookes nothing is more frequent then the tearming of Gods reverend ministers and preachers Scripture learned Also to them which with Gods word doe equall their owne doctrines
who held that man is iustified by Gods meere mercie without respect vnto the merits of Christ. Nor of Galeotus Martius which was of opinion that all nations and persons whosoeuer liuing according to the rules of nature should be saued and inherit euerlasting happines Nor of the Turkes who think that so many as either goe on pilgrimage vnto Mecha or doe kisse the sepulchre of Mahomet are iustified before God and thereby doe obtaine remission of their sinnes Nor of the Familie of Loue who teach by the shedding of Christ his blood is meant the spreading of the Spirit in our heartes Nor of the Papists whose doctrine is that 1. Though Christ hath suffered for all men in generall yet not onely each man must suffer for his owne part in particular but also that the workes of one man may satisfie for another 2. They teach next that sinnes veniall are done away and purged by prayer Almes-deedes by the worthy receiuing of the blessed Sacrament of the Altar by taking of holy water knocking vpon the breast with holy meditation the Bishops blessing and such like by holy water and such ceremonies sacred ceremonies as Confiteor tundo conspergor conteror oro Signor edo dono per haec venialia pono that is I am confest vnto the preist I knock mine heart and breast with fist With holy water I am besprent And with contrition all yrent I pray to God and heauenly host I crosse my forehead at euery post I eate my Sauiour in the bread I deale my dâ—ale when I am dead And doing so I know I may My veniall sinnes soone put away And sinnes mortall not by the merits of Christ onely but many waies besides are clensed thinke the said Papists as By the mirits of dead Saints namely of S. Mary the virgine Threnosa compassio dulcissimae Dei Matris Perâ—ucat nos ad gaudiasummi Dei Patris The pittifull compassion of Gods best pleasing mother Bring vs to the ioyes of God the soueraigne father And of Thomas Becket Tu per Thomae sanguinem quem proâ—e impendit Fac nos Christe soandere quo Thomas ascendit By the Blood of Thomas which he for the expended Make vs Christ to climbe vp where Thomas ascended By Agnos Deis whereof they say Peccatum frangit vt Christi sanguis angit It breaketh sinn and doeth good As well as Christ his pretious blood By reading certaine parcels of Scripture according to their vulgars Per Euangelica dicta Deleantur nostra delicta Through the sayings and wordes euangelicall Our sinnes blot out and vices all 2. Proposition Onely by Faith are we accounted righteous before God The proofe from Gods word Onely beleeue all that beleeue in Christ shall receiue remission of sinnes froÌ„ all things from which ye could not be iustified by the law of Moses by Christ euery one that beleeueth is iustified The Gospel is the power of God vnto saluation to euery one that beleeueth To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Christ is the ende of the law for righteousnesse to euery one that beleueth Knowe that a man is not iustified by the workes of the law but by the faith of Iesus Christ c. God would iustifie the Gentiles through faith c. They which be of faith are blessed with faith full Abraham By grace are ye saued through faith and that not of your selues Yea doubtlesse I thinke all things â—ut losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and doe iudge them to be doung that I might winne Christ and might be founde in him not hauing mine owne righteousnesse which is of the Lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith The Cburches of Christ by their publike confessions giue testimonie vnto this truth The Errors and adversaries vnto this truth Pertakers of the prophet and sweetens of this doctrine are not they which be altogether ignorant of this mysterie Nor they who knowe the same but applie it not to their owne soules and consciences but altogether despise the same as did Pilate in condemning Christ Herod in killing Iames Agrippa in not defending Paul the Iewes in persecuting the Apostles and doe the Deuills and many vngodly persons Tyrans false Christians and Apostataes Nor they which teach not a sure confidence in Iesus Christ but an historicall knowledge of him as the Papists Nor they which hold that all and euery man is to remaine doubtfull whether he shall be saued or no as doe the same Papists Nor they which teach that man is iustified Either by workes without faith as did the false Apostles in Asia and do the Turkes and Anabaptists Or by faith and workes as both the Pseudapostles at Hierusalem the Ebionites and the Papists with the Russians Or neither by faith nor workes as they which contemne both faith in Christ Iesus and good workes too hoping yet to be saued as they carnally secure worldlings Neither shall they be partakers of the sweetnes of this truth which say that for Christians to trust onely by Christ his passion or by Faith onely to be saued is a breach of the first commandement as Vaux is the doctrine of Deuills as Frier Lawrence a Villanicentia and the doctrine of Simon Magus as do the Rhemists Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith but haue him and his rigteousnesse essentially and inherent within them which is an error of the Catharists Papists Osiandriâ—ns and Familie of Loue 3. Proposition Wee are accounted righteous before God not for our owne workes or deseruings The proofe from Gods word Besides what hath bin said that workes haue no place nor portion in the matter of our iustification it is euident in the holy scripture where wee finde that All men be sinners and destitue of the glorie of God And therefore that no man can be iustified by his owne workes Eternall life commeth vnto vs not by desert but partly of promise partly of gift The iust shall liue by faith and the Law is not of faith Moreouer as the godly in old time were so Christians in these daies are and shall be iustified But the godly were iustified not for any good workes or worthinesse of their owne so iustified was Abraham the Iewes the Samaritans Paul the Eunuch the Iailoâ— and the Ephesians All Churches reformed with a sweete consent applaude confesse this doctrine The Errors and adversaries vnto this truth Adversaries herevnto are The Pharisies who thought men were iustified by externall righteousnesse morall and ceremoniall The
left hand is not mine to giue but it shall be giuen to them for whome it is prepared of my Father Many are called but fewe chosen For the elects sake those daies shall be shortned Feare not little flocke for it is your Fathers pleasure to giue you a kingdome I tell you in that night there shall be two in one bedde the one shall be receiued and the other shall be left All that the Father giueth mee shall come vnto me Witnessed also is this by the Euangelist Luke and Paul the one saith how of the Gentiles at Antioch so many as were ordained vnto eternall life beleeued and the other those whome he knewe before he did also predestinate Wee are vnto God the sweete sauour of Christ in them that are saued and in them which perish to the one wee are the fauour of death vnto death and to the other the sauour of life vnto life Blessed be God euen the Father of our Lord Iesus Christ which c. hath chosen vs in him before the foundation of the world c. who hath predestinate vs to be adopted through Iesâ—â— Christ vnto himselfe c The examples also of the elected creatures man and Angels of the two brethren Abel and Kaine Isaac and Ismael Iacob and Esau of the two Eunuches of K. Pharao of the two kingdomes Iuda and Israel the two peoples Iewes and Gentiles the two Apostles Peter and Iudas the two Theeues vpon the Crosse the two men in the fieldes and the two women at the Mill make to the illustration of this truth All Churches consent with this doctrine The Errors and adversaries vnto this truth Erre therefore doe they which stand in opinion that Some are appointed to be saued but none to be damned In soule some persons but in soule and body together none shall be saued of this minde were the old heretikes viz. the false Apostles the Carpocratians the Valentinians the Cerdonites the Manichies and the Hieranites and of their opinion be the Familie of Loue 2. Proposition Predestination hath bin from euerlasting The profe from Gods word Predestination beganne before all times It will be said saith our Sauiour Christ Come ye blessed of my Father inherite ye the kingdome prepared for you from the foundations of the world God hath chosen vs in Iesus Christ before the Foundation of the world God hath saued vs c. according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was The publike confessions of the Churches namely in Heluetia Basil and France beare witnesse herevnto Aduersaries vnto this truth Those wrangling Sophisters then are deceiued who because God is not included within the compasse of any time but hath all things to come as present continually before his eies doe say that God he did not in the time long agoe past onely but still in the time present likewise doth predestinate 3. Proposition They which are predestinate vnto saluation cannot perish The proofe from Gods word All that the Father giueth mee shall come to mee and him that commeth to mee I cast not away saith Christ I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand c. none is able to take them out of my Fathers hand The gates of hel shall not ouercome the Church Moreouer whome be predestinate them hee also glorified For the giftes and calling of God are without repentance They went oâ—t from vs but they were not of vs for if they had beene of vs they would haue continued with vs So the Churches of God as afore in this article The Errors and adversaries vnto this truth Wander then doe they from the truth which thinke That the very elect totally and finally may fall from grace and be damned That the regenerate may fall from the grace of God may destroy the temple of God and be broken off from the vine Christ Iesus which was one of Glouers errors That the number of those which be predestinate may both encrease and be diminished so thought the Pelagians 4. Proposition Not all men but certaine be predestinate to be saued The proofe from Gods word Wee denie that all and affirme that a certaine chosen and companie of men be predestinate and so doth Gods word Reioice that your names are written in heauen I knowe mine and am knowne of mine is the saying of Christ Iesus I suffer all things for the elects sake saith S. Paul The very same with vs doe the Churches affirme Adversaries vnto this truth Wee are therefore against them which teach how not certain but all euen the most vngodly and damnable yea the very Deuils shall be saued of which opinion were the Originists and are the Cptabaptists All men be elected vnto life euerlasting There is no hell nor future and eternall misterie at all but only either in maÌ„s opinioÌ„ as hold the Atheists or in the heart and conscience of man in this life as the Familists maintaine No certaine companie be foredestined vnto eternall condemnation None more then others be predestinate vnto saluation which was an error of Henry Bolsteck In like sort we condemne such as either curiously enquire who and how many shall be saued or damned or giue the sentence of reprobation vpon any men whosoeuer as doe the Papists vpon Caluine Beza and Verone when they call them Reprobates 5. Proposition Of the meere will and purpese of God some men in Christ Iesus are elected and not others vnto saluation The proofe from Gods word In the Scripture wee read of mans predestination the cause efficient to be the euerlasting purpose of God the cause formall God his infinite mercie and goodnes the cause materiall the blood of Christ the cause finall or ende why both God the Father hath loued and Christ for his elect hath suffered is the glorie of God and the saluation of man And this doe all the Churches militant and reformed with a sweete consent testifie and acknowledge Errors adversaries vnto this truth Hereby is discouered the impietie of those men which thinke that 1. Man doth make himselfe eligible for the kingdome of heauen by his owne good workes and merits So teach the Papists The kingdome of heauen say they is prepared for them that are worthie of it and deserue it by their well doing Licet electis gloria ex eterna Dei predestinatione dimanet non tamen provenit nisi ex eorum operibus c. Sine nobis non glorificamur 1. Although from Gods eternall predestination glory floweth to the elect yet for all that it springeth not but from their owne workes c. Without our selues wee are not glorified 2. God
beheld in euery man whether he would vse his grace well and beleeue the Gospell or no and as hee saw a man affected so he did predestinate chuse or refuse him 3. Besides his will there was some other cause in God why hee choose one and cast off another man but this cause is hiddē from vs. 4. Men by nature be elected and saued an error of the Basilideans and Valentinians 5. It is in man his power to be elected the error of Theophylact and of Bolseck 6. God is partiall and vniust for chusing some and refusing others calling many and electing but fewe 6. Proposition They who are elected vnto saluation if they come vnto yeares of discretion are called both outwardly by the word and inwardly by the Spirit of God The proofe from Gods word Though true it be the Lord knoweth all and euery of his elect yet hath he reuealed vnto vs certaine notes and tokens whereby wee may see and certainely knowe whether we bee of that number or not For such as be ordained vnto euerlasting life if they liue long in this world they one time or other be called vnto the knowledge of saluation by the preaching of Gods word they obey that calling through the operation of the holy Ghost working within them they feele in their soules the same spirit bearing witnesse vnto their spirits how they are the children of God and finally they walke religiously in all good workes These things are most euident and cleere in the holy Scripture where is set downe both the calling of the predestinate and their obedience to the word beeing called and their adoption by the spirit to be the children of God and last of all their holinesse of life and virtuous conuersation All Churches reformed consent herevnto Errors adversaries vnto this truth Sundry adversaries hath this truth and First the Papists who teach that none are to thinke or perswade themselues that they are of the number of the Predestinate vnto saluation but to be euer doubtfull thereof The said Papists deliuer that so many persons as are not marked with the signe of the crosse vpon their forehead are damned and reprobate also that they which will be saued must be Franciscans at leastwise become members of the Church of Rome Secondly the Antonomies which thinke the outward calling by the word though they haue not the inward calling by the Spirit and be destitute of good workes a sufficient argument of their election vnto life Thirdly the Puritanes who among other assurances giuen them from the Lord of their saluations make their aduancing of the Presbyteriall kingdome by the putting downe of Bishops Chancellours c. a testimonie that they shall haue part in that glorie which shall be reuealed hereafter Fourthly the Schwenfeldians and all such as depending vpon immediate and diuine reuelations condemne contemne the ordinarie calling of God by the ministerie of his word Lastly the Russians Catabaptists and Familie of Loue who beleeue that themselues onely and none besides shall be saued 7. Proposition The Predestinate are both iustified by faith sanctified by the Spirit and shall be glorified in the life to come The proofe from Gods word Diuers bee the effects of mans Predestination but chiefly it bringeth to the Elect iustification by Faith in this life and in the life to come glorification alwaies a conformitie to the image of the onely begotten Sonne of God both in suffering troubles here and in enioying immortall glory hereafter as testifie all the Churches in their confessions The Errors and adversaries vnto this truth This is flatly against Papias Iustinus and all Millinaries who denie the eternitie of mans happines and dreame of I knowe not what blisse in this life to endure a thousand yeares but no longer Also against the Manichies who said the soule onely shall be saued Also against those heretikes which denie the resurrection of the flesh as did the Carpocratians Manichies and others Likewise against the Hieranites who haue a phantasie that no children departing this life before they come vnto yeares of discretion and knowledge shall be saued So the Papists doe teach that no infants dying vnbaptized doe goe to heauen but vnto another place adioyning vnto Hell called Limbus puerorum 8. Proposition The consideration of Predestination is to the godly wise most comfortable out to curious and carnall persons very dangerous The proofe from Gods word This doctrine of Predestination is to the godly full sweete pleasant and comfortable because it greatly confirmeth their faith in Christ and encreaseth their loue toward God I account the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs If God be on our side who can be against vs who spared not his owne Sonne but gaue him for vs all to death how shall hee not with him giue vs all things also who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne c Yee were sealed with the holy Spirit of promise which is the earnest of our inheritance vntill the redemption of the possession purchased vnto the praise of his glorie Greiue not the holy spirit of God by whom yee are sealed vnto the day of redemption But to the wicked and reprobate the consideration hereof is very sower vnsauorie and most vncomfortable as that which they thinke though very vntruly and sinfully causeth them either to despaire of his mercie being without faith or not to feare his iustice being extreamely wicked whereas neither from the word of God nor any Confessiō of the Church can man gather that he is a vessell of wrath prepared to damnation but contrariwise by many and great arguments may perswade himselfe that God would not his destruction as in the next proposition immediately ensuing plainely may appeare Errors Adversaries to this truth Therefore they are to be taken as much out of the way which say that this doctrine leadeth either vnto desperation which is without all comfort or vnto loosenes of life and so vnto Atheisme and therefore to be published neither by mouth nor booke and so thought both the Pelagians the Predestinates a sort of heretikes so called in old time and the Familie of Loue in our daies who tearme the doctrine of Predestination a licentious doctrine say it filleth all the prisons almost in England 9. Proposition The generall promises of God set forth in the holy Scripture are to be embraced of vs. The proofe from Gods word That men the better may auoid both desperation and carnall securitie they are to haue alwaies in minde that 1. The promises of grace and fauour to mankinde are vniuersall as Come vnto mee all yee that are wearie and laden and I will case you God sent not his Sonne
into the world that he should condemne the world but that the world through him might be saued God will that all men shall be saued and come vnto the knowledge of the truth 2. The doctrine of the Gospell for the free remission of sinnes is to be preached not vnto a fewe but vniuersally and generally vnto all men Goe therefore and teach all nations baptizing them c Goe into all the world and preach the Gospell to euery creature He that shall beleeue and be baptized shall be saued but hee that will not beleeue shall be damned 3. The seales of the couenant be appointed to be giuen to all men and members of the visible Church or desirous to be ineorporated there into For All are to be baptized and all are to participate of the bread and cuppe at the Lords supper 4. As the disobedience of Adam brought condemnation vpon all men so the blood and obedience of Christ is able all-sufficient to wash away all sinnes and that of all men 5. No man euer truly repented but he was receiued againe into fauour so was Dauid after his adulterie Manasses after his Idolatrie Peter after his Apostacie the Thiefe vpon the Crosse the Niniuites The adversaries vnto this truth They are not to be heard then which say that The number of the Elect is but small and seeing wee are vncertaine whether wee be of that companie or no wee will proceede in our course as wee haue begunne God is an acceptor of persons and so vniust in chusing some and refusing others God hath predestinate all those personns to eternall death which are not in the state of true repentance which was one of Glouers errors It is the part therefore of all and euery man Not to refuse the mercies of God both generally and gratiously offered vnto all men by his word and Sacraments Not to despaire in respect either of the greatnes or multitude of his sinnes Nor yet to prouoke the Lord to execute his vengeance vpon them through prophanes of life or securitie 10. Proposition In our actions the word of God which is his reuealed will must be our direction The proofe from Gods word In our doings but cheiefly in the matter of Predestination wee are to follow not our own iudgement and what seemeth good in our owne opinions but the will of God and that will too not which is concealed from vs viz. of God his omnipotencie wherby he gouerneth at his pleasure the things by himselfe created whereof mention is made both in the Psalmes in the Prophet Isay and other places of his word but of his fauour and good pleasure towards man reuealed in the holy Scriptures by Iesus Christ whome wee are to heare Subscribed hereunto haue and doe Gods church euery where The adversaries vnto this truth This truth is gainesaid by the Phrygians Montanists and Messalians also by the Enthusiastes Anabaptists And Familie of Loue which leaue the written word of God and relie vpon their owne dreames visions and lying reuelations Hence proceedeth the contempt of Gods written word and of the Preachers and all religious exercises thereof For saith the Familie of Loue No difference is there betweene a ceremoniall either Letre Doctor Christian an vncircumcised Heathen 18. Article Of obtaining eternall saluation onely by the name of Christ. 1 They also are to be had accursed that presume to say that euery man shall be saued by the Lawe or sect which he professeth so that he be â—iligent to frame his life according to that Law and the light of nature For holy Scripture doth set out vnto vs 2 onely the name of Iesus Christ whereby men must be saued The propositions 1. The profession of euery religion cannot saue a man liue he neuer so virtuously 2. No man euer was is or shall be saued but onely by the Name or faith of Iesus Christ. 1. Proposition The profession of euery religion cannot saue a man liue hee neuer so virtuously The proofe from the word of God THis we cannot but acknowledge to be a truth if wee beleeue the Scriptures for they testifie that Iewes and Gentiles are all vnder sinn culpable before God and depriued of the glory of God All men that would be saued must be borne againe of the holy Ghost No man is iustified by the workes of the Lawe either ceremoniall or morall God hateth the doctrine of the Nicolaitanes and of Balaam The Reprobate whose names are not written in the booke of the life of the Lambe they doe worship the Beast Punishments eternall and intolerable are threatned both to the Beast and the false prophet and likewise to all such as will not goe out of Babylon and to all Idolaters The confessions of Gods people are to this ende and purpose Errors adversaries vnto this truth Then to be had accursed are they which affirme that This obseruation of the Iudaicall ceremonies is necessarie vnto saluation as did the false apostles the Ebionites and the Corinthians Such throughout the world as lead an vpright life and be morally righteous whatsoeuer their religion is shall be saued as many of the Philosophers were in the opinion of the Valentinian and Basilidian heretikes of Galeatus Martius and Erasmus Roterodam That men externally may professe any religion and notwithstanding be saued if their affections and hart be with the Familie of Loue That all those which liue vprightly and doe good deedes shall be of equall happines in the kingdome of heauen be they Turkes Christians Iewes or Moores A Turkish error That men may embrace and follow the sect and religion which they haue most minde vnto and so doing please God and shall be saued the Lampatians doctrine That no sect euer erred or were out of the way to heauen a fancie of the Rhetorians 1. Proposition No man euer was is or shal be saued but onely by the name or Faith of Iesus Christ. The proofe from Gods word This wee cannot but acknowledge to be true if also wee beleeue the scriptures which say that Among men there is giuen none other name vnder heauen whereby wee must be saued Through Iesus Christ his name all that beleeue in him shall receiue remission of sinnes In thee viz. Christ Iesus shall all the Gentiles be blessed And this is the Faith and confession of the reformed Churches The errors and Adversaries vnto this truth Many waies this truth very heretically is oppugned For Some teach that wee are saued not by Christ but as the Valentinians said by the labour of their hands and by their owne good workes as Simon Magus boasted by his faire Helene as Matthew Hamant held by other meanes and that all persons which worshipped Christ are abominable Idolaters as
Apostles and Euangelists but doe not appeare vnto vs in these daies It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God Which thinke the Sacraments are but onely ciuill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particulary the Mesâ—alians and Familie of Loue who thinke that for obedience sake to magistrates the sacrameÌ„ts are to be receiued but are to none effect to the perfect ones in the Familie 2. Proposition The Sacraments be certaine sure wittnesses and effectuall signes of grace and God his Goodwill toward vs. The proofe from the word of God Infinitely doth God declare his vnspeakable and incomprehensible good will to man ward yet in these daies by none outward things more notably and effectually than by the Sacraments For. Of Baptisme saith Christ Hee that beleeueth and is baptized shall be saued and Peter Amend your liues and be baptized euery one c. for the remission of sins and Paul Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it that hee might sanctifie it and cleanse it by the washing of water through the word c And of the Lords supper saith our Sauiour Christ touching the Bread this is my body which is giuen and broken for you and of the Cup this is my blood of the new Testament that is shed for many for the remission of sinnes This truth doe the purer Churches of these daies euery where acknowledge The adversaries vnto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the newe Law doe conferre grace ex opere operato The Sacraments of the old and new Testament in this doe differ for that the Sacraments of the old Testament did onely shadow forth saluation but the Sacraments of the newe doe conferre and worke saluation and doe iustifie not onely signifie God his good will toward vs by reason of the worke done which is the outward Sacraments 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods word Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes and ye shall receiue the gift of the holy Ghost saith S. Peter Christ he gaue himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul The same is affirmed by the reformed Churches Howbeit this Faith is not necessarily tied vnto the visible signes and Sacraments For Without the Sacraments many haue liued and died who pleased God and are no doubt saued either in respect of their owne faith as wee are to thinke of all the godly both men who were borne and died afore the institution of Circumcision in the wildernesse and in the time of grace yet by some extremity could not receiue the seale of the couenant and women who afore and vnder the lawe for many yeares were partakers of no Sacrament and neuer of one Sacrament or that they be heires of the promise Some haue faith afore they receiue any of the Sacraments So had Abraham the Iewes vnto whom Peter preached the Samaritanes the Eunuch Cornelius the Centurion haue the godly of discretion wheresouer not yet baptized Some neither afore nor at the instant nor yet afterward though daily they receiue the Sacraments will haue faith such are like vnto Iudas Ananias and Sapphira Simon Magus the old Israelites and the wicked Corinthians In some the Sacraments doe effectually worke in processe of time by the helpe of Gods word read or preached which engendreth faith such is the estate principally of Infants elected vnto life and saluation an encreasing in yeares The adversaries vnto this truth Therefore doe they erre which teach or hold that They neuer goe to heauen which die without the seales of the couenant so thinke the Papists of Infants which die vnbaptized They are damned though they receiue the Sacraments that will not receiue them after the receiued and approued manner of the Church of Rome There is no way of saluation but by faith herby excluding infinite soules from the kingdome of heaueÌ„ which depart from this world before they doe beleeue None beleeue but such as are baptized say the Papists as heare the word of God preached say the Puritanes The Sacraments giue grace ex opere operato and bring faith ex opere operato The Sacrament of Baptisme is cause of the saluation of Infants 4. Proposition Christ hath ordained but two Sacraments in his Gospell The proofe from Gods word A Sacrament according to the etymologie of the word as the Schoolemen doe write is a signe of an holy thing which beeing true then haue their bin and still are by so many aboue either two or seuen Sacraments as there be haue bin aboue two or seuen things which are signes of sacred and holy things But according to the nature thereof a Sacrament is a couenant of God his fauour to man-ward confirmed by some outward signe or seale instituted by himselfe which also hath bin sometimes speciall either to some men that extraordinarily by things naturall sometimes as the tree of life was to Adam and the Rainebowe to Noah and sometimes by things supernaturall as the smoaking furnace was to Abraham the Fleece of wooll to Gedeon and the Diall to Ezekiah or to some Nation as the Sacrifices Circumcision and the Paschall Lambe was to the Iewes And sometimes generall to the whole Church militant and ordinarie as in the time of the Gospell And then a Sacrament is defined to be a ceremonie ordained immediately by Christ himselfe who by some earthly and outward element doth promise euerlasting fauour and felicitie to such as with true faith and repentance doe receiue the same And such Sacraments in the newe Testament we finde only to be Baptisme and the Lords supper This is the iudgement also of the Churches Protestant The Errors and adversaries vnto this truth In a contrary opinion are diuers and namely The Iewes and Turkes for they denie all the Sacraments of the Church as wee doe hold them The Euchytes who say that prayer onely and not the Sacraments are to be vsed The Schwenkfeldians who contemne not only the word preached but the Sacraments also as superfluous depending wholly vpon reuelations The Bannisterians who thinke there will be a time and that in this world when wee shall neede no Saraments The Papists who publish That wee leaue out no lesse then sixe of
time of Edward the sixt and therefore wee iudge them to be read in Churches by the ministers diligently and distinctly that they may bee vnderstood of the people Of the names of the Homilies 1. Of the right vse of the Church 2. against perill of Idolatrie 3. Of the repairing and keeping cleane of Churches 4. Of good workes first of Fasting 5. Against Gluttonie and drunkenes 6. Against excesse of apparell 7. Of prayer 8. Of the place and time of prayer 9. That common prayers and Sacraments ought to bee ministred in a known tongue 10. Of the reuerend estimation of Gods word 11. Of Almes doing 12. Of the Natiuitie of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiuing of the Sacrament of the Bodie and Blood of Christ. 16. Of the gifts of the holy Ghost 17. For the Rogation daies 18. Of the state of Matrimonie 19. Of Repentance 20. Against Idlenesse 21. Against Rebellion Touching this Article the greatest matter is not whether these Homilies meant and mentioned doe containe doctrine both godly wholesome and necessarie but whether Homilies or any Apocrypha wrightings at all may be read in the open Church and before the congregation which I thinke they may and prooue thus Great is the excellencie great also the vtility of Gods word preached Therefore saith S. Paul None can beleeue without a preacher and Woe is mee if I preach not the Gospell Howbeit the manner of preaching is not alwaies one the same For the Apostles were to teach as well by the penne as by the liuely voice Paul did preach the Gospell by writing wee owe in a manner more to the bonds of Paul for his bookes than to his libertie for preaching Calvins writings will edifie all men continually in the time to come Protestants bookes are witnesses of sound doctrine and sincere Christianitie For my part I cannot but magnifie the goodnes of God for all good meanes to bring vs vnto Faith and so vnto saluation but especially for the written labours of holy and learned men whose doings in all ages not onely haue bin approoued but also vsed and read many of them in the most sacred assemblies So In the primitiue church was publikely read the Epistle of the Laodicians in the Church of the Colossians the Epistle of Clemens vnto the Corinthians Hermes his pastor and the Homilies of the Fathers In the reformed Churches in Flanders and France read are M. Calvins sermons vpon Iob and in the Italian French Dutch and Scottish churches the said Calvin his Catechisme is both read and expounded publikely and that before the whole Congregation The Errors and adversaries vnto this truth Deceiued then and out of the way of truth are they which of Preaching by the mouth conceiue either too basely or too highly too basely as doe the anabaptists and Familie of Loue they affirming there ought to be no preaching at all and that Preachers are not sent of God neither doe preach Gods word but the dead letter of the Scripture these with the said Anabaptists tearming them letter Doctors preaching the letter and imagination of their owne knowledge but not the word of the liuing God Too highly as doe the Puritanes of all sorts For say they Except God worke miraculously and extraordinarily which is not to be looked for of vs the bare Reading yea not of the Scriptures without Preaching cannot deliuer so much as one poore soule from destruction Reading of whatsoeuer in the Church without preaching is not feeding but as ill as playing vpon a stage and worse too Without Preaching of the word viz. by the liuely voice of a minister and without the booke the Sabboth cannot be hallowed either of a minister or people in the least measure which the Lord requireth of vs Next erre doe they which set their wits and learning either against all bookes in generall except the sacred Bible or against the publike reading of any learned mens writings be they neuer so diuine and godly in the open and sacred assemblies Of the former sort are the Anabaptists who as Sleidan recordeth did burne the bookes writings and monuments of learned men reseruing and preseruing onely the holy Scriptures from the fire Of the latter be the Brownists Disciplinatians and Sabbatarians The Brownists doe say that No Apocrypha must be brought into the Christian assemblies so the disciplinarians Ministers ought not to read openly in the congregation any writings but onely the Canonicall scriptures they complaine that humane writings are brought into the church they crie out Remooue Homilies and they supplicate vnto K. Iames that the Canonicall scriptures onely may be read in the Church And so but much more bitterly and erroneously the Sabbatarians we damne our selues say they if wee goe not from those ministers and Churches where the Scriptures and Homilies onely be read and seeke not vnto the prophets when and so often as wee haue them not at home 36. Article Of consecration of Bishops and ministers The booke of Consecration 1 of Archbishops and Bishops and ordering of priests and Deacons set forth in the time of Edward the sixt and confirmed at the same time by authoritie of Parliament doth containe all thâ—ngs necessary to such consecration and ordering neither hath it any thing that of it selfe is superstitious or vngodly And therefore 2 whosoeuer are consecrated or ordered according to the rites of that booke since the second yeare of the aforesaid K. Edward vnto this time or hereafter shall be consecrated or ordered according to the same rites we decree all such to be rightly and orderly and lawfully consecrated ordered The Propositions 1. It is agreeable to the word of God and practise of the primitiue church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers 2. Whosoeuer be or shall be consecrated or ordered according to the rites of the booke of Consecration of Archbishops Bishops and ordering of Priests and Deacons they be rightly orderly and lawfully consecrated and ordered 1. Proposition It is agreable to the word of God and practise of the 〈◊〉 church that there should be Archbishops Bishops and such like differences and inequalities of ecclesiasticall ministers The proofe from Gods word ALbeit the tearmes and titles of Archbishops wee finde not yet the superioritie which they enioy and authoritie which Bishops and Archbishops doe exercise in ordering and consecrating of Bishops and ecclesiasticall ministers is grounded vpon the word of God For we finde that In the Apostles daies howe themselues both were in dignitie aboue the euangelists and the 70. disciples and for authoritie both in and ouer the Church as twelue Patriarches saith Beza and also established an ecclesiasticall Hierarchie Hence came it that Bishop was of Ierusalem Iames
slanderous folkes to be offended 3 we giue not to our Prince the ministring either of Gods word or of the Sacraments the which thing the Iniunctions also sometime set forth by Elizabeth our late queene doe most plainely testifie but that onely prerogatiue which wee see to haue bin giuen alwaies to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall 4 and restraine with the ciuill sword the stubburne and euill doers 5 The Bishop of Rome hath no iurisdictioÌ„ in this realme of England 6 The lawes of the realme may punish Christian men with death for heinous and grieuous offenses 7 It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in the warres The Propositions 1. The kings maiestie hath the cheife power in this realme of England and other his dominions 2. The kings maiestie hath the chiefe gouernement of all estates ecclesiasticall and ciuill in all causes within his dominions 3. His Highnesse may not execute the ecclesiasticall duties of preaching and ministring the Sacraments and yet is to prescribe lawes and directions vnto all estates both ecclesiasticall and Temporall 4. The King by his authoritie is to restraine with the materiall sword and to punish malefactors 5. The Bishop of Rome hath no iurisdiction in this realme of England nor other of this kings dominions 6. By the lawes of this realme Christian men for hainous and greiuous offenses may be put to death 7. It is lawfull for Christian men at the commandement of the magistrate to weare weapons and serue in warres 2. Proposition The Kings maiestie hath the cheife power in this realme of England and other his dominions The proofe from Gods word Diuers and sundrie be the formes of Common-weales and magistracie For some where many and they of the inferior people beare the sway as in a democratie some where a fewe and that of choise and the best men doe gouerne as in an Aristocratie and some where one man or woman hath the preheminence as in a Monarchie such is the gouernement of this Kingdome Notwithstanding whatsoeuer the gouernement is either democraticall Aristocraticall or Monarchicall Gods word doth teach vs that There is no power but of God the powers that be are ordained of God and that whosoeuer resisteth the power resisteth the ordinance of God We must be subiect to the principalities and powers and obedient and readie to euerie good worke We must submit our selues vnto all manner of ordinance of man for the Lords sake We must pray for Kinges and for all that bee in authoritie Finally we must giue to all men their dutie tribute to whom tribute custome to whom custome feare to whom feare honor to whom honor is due But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets and Apostles Kings shall be their nourcing fathers and Queenes shall bee thy nources saith Esay The Apostle Peter calleth the King the superior or him that hath the chiefe power as our King Iames hath in his dominions All Churches Protestant and reformed subscribe vnto this doctrine as both Apostolicall and orthodoxall The errors and adversaries vnto this truth These Churches with vs and wee with them vtterly condemne the opinions Of the dreamers whereof the Apostle speaketh which despice gouernement and speake euill of them which are in authoritie Of the Manichies Fratricellians Flagelliferies Anabaptists and Familie of Loue all which raile vpon condemne magistracie Of them who allowe not of the gouernement by women but vtterly detest the same such were they in Italie which said Inâ—â—ritus mundi est á muliere regi againe speaking vnto women AbuÌ„de magna ciuitas vobis sit domus publicum neque noscatis neque vos noscat such in France who thinke how the lawe of God and nature is violated where a woman is suffered to reigne and gouerne such in Scotland or Scottish men rather from Geneua which wrote that A womans gouernment is a monstriferous Empire most detestable and damnable Againe I am assured that God hath reuealed to some in this age that it is more then a monster in nature that a woman shall reigne and haue Empire aboue man c And litle differing from these men are they in England which tearmed the harborough for faithfull subiects a carnall and vnlearned booke smelling altogether of earth without rime and without reason for defending the regiment of women ouer men when it falleth vnto them by inhaeritance to gouerne to be lawfull and good Hee which so censureth the said Harborough was the Marprelate and this his Censure declareth that hee was the Mar-prince aswell as the Marprelate 2. Proposition The Kinges maiestie hath the chiefe gouernment of all estates ecclesiasticall and ciuill in all causes within his dominions The proofe from Gods word Wee ascribe that vnto our King by this assertion which is giuen to euerie King or Queene in their owne dominions by the word of God For They are for titles gratious Lords Princes the ministers of God the Nourses of the Church Gods For authoritie the chiefe Which mooueth S. Paule to exhort that supplications be made for all men but first for Kinges as the chiefe Againe euerie soule is commaunded to bee subiect to the higher power c Finally the examples are manifold and pregnant shewing the principallity of kings ouer all persons and causes For Aaron the high preist called Moses the chiefe Prince his Lord so did Abimelech tearme Saul his Lord K. Iehosaphat as cheife in Iudah appointed Iudges Leuites and priests K. Ezekias there also as chiefe sent vnto all Israell and Iudah that they should come to the house of the Lord at Ierusalem to keepe the Passeouer also he appointed the course of Priests and Levites by their turnes and commanded all the priests to offer sacrifice c. and they obeied him and enioyned all the congregation to bring offerings and they brought them Which wee doe vnto ours the very same doe the churches of God ascribe vnto Christian magistrates in their principalities Errors Adversaries to this truth Which being true then false is it which the Papists deliuer viz that The kings excellencie of power is in respect of the Nobilitie and Lay-magistrates vnder him and not of Popes Bishops or Priests as they haue cure of soules kings and Princes be they neuer so great must be subiect vnto some Bishop Priest or Prelate The whole Clergie ought to be free from paying Tribute Sacerdotes etiam Principibus iure diuino subditi deleatur say the expurgators Priests are not by Gods lawe subiect vnto Princes No man is to be subiect vnto his temporall
3.5 h Rom. 5.6 c. i Act. 3 4. k Mâ—tth 27.24 Ioh. â—9 4.6 l â—oâ—fâ—ss Helv. 1. ar 11. 2. c. 11. Bâ—hem c. 4. 7 Gal. ar 14. Belg. ar 18. Matth. 12.10 Luke 13.14 Ioh. 5.16 b Matth. 21.23 c Luke 23.2 d Matth. 5.17 e Luke 23.5 f Jren. lib. i. c. 29. g Theodoret. h Holinsh. chro fol. 1299. i Leon. Vairus de Fasâ— lib. 2. c. 11. cir a finem a prooued pag. 53. b prooued pag. 54. c prooued pag. 39 40. d prooued pag. 50. e Eccles. 7.22 f Gal. 5.17 g 1. Tim. 1.15 h Iames 3.2 i 1. Ioh. 1.8 k Matth. 6.12 l Confess Aug. ar 20. Sax. ar 3. a Concil Trid. sess 5. decr de pec Orig. b Test. Rhem. an Col. 1.24 c Test. Rhem. an Mark 3.33 d Stapl. anâ—â—d euang in Mat. 12.50 p. 118. e Sicut Adae Deo non parcuti omnis creatura rebellis extitit sic B. Francisco omnia praecepta Dei implenti creatura omnis famulata est omnia Deus subiecit sub pâ—dibus eius Alcar Fran. lib. 1. f Hier. in prol Dial. contra Pelag. g Cypr. l. 4. ep 2. h August l. 2. cont Petil. c. 14 i Concil Meli. cap. 8. k Display H. 6. b l Ans. to the Fam. libert L. 3 m Display H. 6. b. n Jren. l. 1. c. 9. o Epiphan p Iren. lib. 1. cap. 24. a Luk. 12.40 b 1. Ioh. 5.6 c Matth. 13.31 Mark 3.39 Luke 22.10 d Confess Bohe. c 4. e Confess Sax. ar 10. f Confâ—ss Helv. 2. c. 8. h Concil Milâ—vit i D. Hieron advers Inâ—iâ— k Epiphan l Spâ—c perâ—grin quaest dâ—c 1. c. 3. q. 5. Position Ingo stad de Purgat m Epiphan a Ioh. 5.14 b Ioh. 8.11 c Eph 4.21 22. d Coloss. 3 8. e Heb. 3.12 f 1. Tim. 1.19 2. Tim. 4.3 2. Tim. 2.22 g 1. Pet. 2.10 and 58. 2. Pet 3.17 h 2. Sam. 11 4. i 1. king 11.3 k Math. 26.70.72.74 l Reuel 2. m Luk. 22.55 n Act. 2.23 c. 3.13 4.10 c. o Matth. 26 56. p Confess Helâ— 2. c. 7. Bohem. c. 5.8 Saxon. ar 10 11. VVittem ar 32. Sâ—eâ—icâ— ar 15. a Magd. eccles hist. câ—n 12. c. 5. b Eus. l. 5. c. 43. c Magd. eccles hist. cent 4. c. 5. d VVilkinson against the F. of Loue ar 14. e Calv. contra Libert fol. 217. f Tapp p. 189. g Concil â—rid sess 6. can 29. h Vis ad apiceÌ„ venire perfectionis Vita cum moribus attende B. Francisci a Matth. 11.28 i. Tim. 2.4 b Luke 15.7 c Luke 19.41 42. c. d Iam. 5.20 e 2. Pet. 3.9 f 1. Ioh. 1.9 g Reu. 2.5.16 h Luk. 15.20 i Matth. 18.26 c. k Gal. 6.1 l 2. Cor. 2.5 6 7. m Philem. v. 12. n Confess Helv. 2. c. 14. Bohem. c. 5. August ar 11. Saxon. ar 3. VVittem ar 12. a D. Hieron adv Marc. b Cypr. epist. 4. ad Antonian c Bulling contr Anab. l. 2. c. 13. d Calv. Institut e Giffords repl f Magd. eccles hist. cen 4. c. 5. g H. N. spirit land c. 33. § 3. c. 34. § 11. c. 37. § 8. and Proverbs c. 5. § 15. and Crying voice § 6. h Gen. 4. i Act. 1. k Hist. Fr. Spir. l Luther on Gal. 3. â— m Giffords repl to Barr. and Green p. 17. a Matth. 20.23 b Ibid. 22.14 c Ibid. 24.2 d Luk. 12.32 e Ibid. 17.34 f Ioh. 6.37 g Act. 13.48 h Rom. 8.29 i 2. Cor. 2.15 16 k Eph. 1.3 4 5. l Math. 25.34.41 Iude 6. m Gen. 4.4 n Rom. 9 7. c o Mal. 1.2 3. Rom. 9.13 p Gen. 40.20 q Luk. 23.39 40 43. r Matth. 24.40 41. a 1. Cor. 15.12 b Clem. strom lib. 4. c Iren. d Iren. e Aug. contra Faust. l. 4. c. 16. f Epiphan g H.N. Instr. ar 5. § 24. Prophecie of the spir c. 16. § 7. a Matth. 25.34 b Eph. 1.4 c 2. Tim. 1.9 d Confess 2. c. 10.11 e ar 1. f ar 10. a Ioh. 6.37 b Ioh. 10.28 29. c Matth. 16.18 d Rom. 8.30 e Rom. 11.29 f 1. Ioh. 3.19 a Bredvvels detect p. 85. a Luke 10.20 b Ioh. 10.14 c 2. Tim. 2.10 d Confess Helv. 2. cap. 10. Basil. ar 1. Gal. ar 12. Belg. ar 16. a VVolf Musculus in epist. ad Philip. praef b Bulling cont Catabap lib. 1. c Nash in Chr. his teares p. 58. d Ramseis and Allens confess e Calvin epist. ministr Basil. fol. 105. f Test. Rhem. an Rom. 11.23 a That the purpose of God might remaine according to election Rom. 9.11 Who doth predestinate vs c. according to the good pleasure of his will Eph. 1.5 Not according to our workes but according to his owne purpose and grace 2. Tim. 1.9 b I will shew mercie to whome I will shew mercie Exod. 33.19 Rom. 9.15 c Hee hath chosen vs in Christ c. and hath predestinate vs through Christ vnto himselfe Eph. 1.4 5. Ye were not redeemed with corruptible things c. but with the pretious blood of Christ as of a lambe vndefiled â—nd without spot which was ordained before the foundation of the world but was deâ—lared in the last times for your sakes 1. Tim. 1.18 19 20. d Who doth predestinate vs c. to the praise of the glorie of his grace Eph. 1.6 The Lord hath made all things for his owne sake yea euen the wicked for the day of euill Prou. 16.4 e Rom. 8.29 Those whome he knew before he did also predestinate to be made like to the image of his Sonne that he might be the first borne among many brethren Hath not the potter power of the â—lay to make of the same lumpe one vessell to honâ—ur and another vnto dishonour Rom. 9.21 a Test. Rhem. an Mat. 20.23 b Stella in Luc. c. 10. fol. 35. c Clem. strom lib. 2.4 d Theoph. in Matth. 22. e Calvin epist. minist Helvet fol. 104. a Whome 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 and glorie 1. Thess. 2.12 He hath saued vs and called vs with an holy calling 2. Timoth. 1.9 They that are on his side called chosen and faithfull Reu. 17.14 b Your obedience is come abroad among all Rom. 16.19 in Christ â—ho ye trusted after ye heard the word of truth Eph. 1.13 Iesus Christ is in you except ye 〈◊〉 reprobates 2. Cor. 13.5 c Ye receiued the spirit of adoption whereby we â—rie Aâ—â—a â—aâ—her The sâ—me Spirit bearing witnesse with our spirit that we are the children of God 〈◊〉 8.15 16. After this manner pray ye Our Father c. Mâ—tth 6 9. And â—ecause ye are sâ—nnes God hath sent forth the spirit of his Sonne into your hearts which crieth Abâ—â— Father â—al 4.6 d He hath chosen vs in him c. that we should be holy â—nd without
â—lame 〈…〉 hâ—m in loue Eph. 1.4 We are his workemâ—nship created in Christ â—esus vnto good works whiâ—h God hâ—th ordained that we should walke in them Eph. 2 10 For the grâ—ce of God â— hâ—th appeared â—nd teaâ—heth vs that we should denie vngodlines and worldly lusts â—nd that we should liue loâ—eâ—ly and righteously and godly in this present world Tit. 2.11 12. a Concil Trid. sâ—ss 6. cap. 12. can 15. Test. Rhem. an Rom. 8.38 an 1. Cor. 2.12 an Phil. 2.12 b Test. Rhem. an Apoc. 9.4 c Conform F. lib. 1. fol. 101. d Ans. to the recal of Iust. c. 8. p. 192. e Simon Pauli meth par 2. de Lege Dei f Demâ—n of Dis. epist. ded g Sarâ—an de Relig. Ruthen c. 2. Zuingl contra Catabap fol. 10â— l Display H. 6. b. D. 5. a Know that a man is not iustified by the workes of the Law but by the Faith of Iesus Chr. Gal 2.16 They which be of faith are blessed with faithfull Abraham Eph. 2.8 b Moreouer whome he predestinate them also he called and whome he called them also he iustified and whome he iustified them he also glorified Rom. 8.30 Come ye â—lessed of my Father inherit ye the kingdome prepared for you Matth 25.34 c If we be children we â—re also heires euen the heires of God and heires annexed with Christ if so be thâ—t we suffer with him thâ—t we may also be glorified with him Rom. 8.17 And as we haue borne the image of the earthly so shâ—ll we beare the image of the heauenly 1. Cor. 15.49 a Tritenhem de eccles scrip b VVolf Musculus iâ— epist. ad Philip. praef c Eus. eccl hist. â— 7. c. 23. d Philastrius e Clem. strom lib. 4. f Aug. contra Faust. l. 4. c. 16. g See afore ar 4 prop. 1. h Epiphan i Positiones Ingoâ—stad de Purgat a Rom. 8.18 b Ibid. 31.34 c Eph. 1.13 14. d Eph. 4.30 a Prosper in epist ad Aug. de reliquis Pela haeresis b Magd. eccles hist. Cent. 5. c. 5. p. 620. c Display in an epist. of the Families l. 7. b. a Matth. 11.38 b Ioh 3.17 c 1. Tim. 2.4 d Math. 28.19 e Mark 16.15.16 f Matth. 28.19 g Math. 26.26 27. 1. Cor. 11.24 25 h 2. Sam. 12.13 i 2. Chr. 33.12 13. k Ioh. 21.15 c. l Luk. 23.42 43. m Ionas 3.10 a Bredvvels detect p. 96. a Psal 115.3 b Esa. 46.10 c Rom. 9.15 d Matth. 3.17 a Theodoret. l. 3. de haeret fab b Beza epist. 8â— c Sleidan com lib. 6. d H.N. euang c. 13. §6 e In a letter of theirs vnto the B. of Roch. in VVilk confut a Rom. 3.9.19 23. b Ioh. 3.3 c Gal. 3.16 d Act. 15.24.28 Coloss 2.16 20. Gal. 5.18 e Rom. 3.20.28 Eph. 2.8 9. f Reu. 2.15 g Ibid. 14. h Reu. 13 8. i Reu. 20.10 k Reu. 18.4 l Reu. 21.8 m Confess Helv. 1. ar 12. 2. c. 12. Bohem. c. 6. Gal. ar 22 23. Belg. a. 22 23. August ar 4.5.21 VVittemb ar 5.6 Suev c. 3. Act. 15.1 b Iren. l. 1. c. 26. c Philasâ—rius d Clem. Alex. b. 2.4 e Paâ—â— â—ovius leg doct vir p. 97. f Praef. sua Tuscul. qâ—aest g H.N. â—raef to his 3. Reform § 2.6 h Pol. of the Turk emp. c. 23. Lonicer Turk hist. tomo 1. l. 2. par 2. cap. 12. i Damascene k D. August â—p ad Quodvult a Act. 4.12 b Act. 10.43 c Gal. 3.8 d Confess Helv. 1. ar 10.11 2. cap. 11.13 Basil. ar 4. Bohem. cap. 4.10 Gal. ar 13.16.17 Belg. ar 17.20.21.22 Augustan ar 3. Saxon. ar 3. VVittemb c. 8. Suevica ar 9. § 2. a Iren. lib. 1. b Iren. c Holinsh. chro fol. 1299. d Beza resp ad repetit Io. And. Cal. p. 8. e Epiphan f Euseb. l. 7. c. 3i g Genebr chro l. 3. p. 358.709 h Hist. David Georgii i Stovv k Conspir for pretend refor l Philaster m Tertul. l. 4. contr Marc. n Vincen. Lir. adv haereses o Epiphan p H.N. proph of the Spir. c. 7. § 3. q Ans. to the Fam. let L. 3. a r Sturmius antipap 4. par 3. p. 189. a Gal. 4.29 Eph. 6.10 c. 2. Tim. 3.12 b 1. Pet. 5.9 10. c Reu. 12.7 11.17 17.14 d Matth. 13. e Matth. 22. f Matth. 25. g Haue not I chosen you twelue and one of you is a deuill Ioh. 6.70 h For he knew who should betray him therefore said Ye are not all cleane Ioh. 13.11 in a great house are not onely vessells of gold and of siluer but also of wood and of earth and some for honour and some vnto dishonour 2. Tim. 2.20 i Confess Helvet 1. ar 14. 2. c. 17. Bohem c. 8. Gal. ar 27. Belg. ar 27. August ar 7. Saxon. ar 11. VVittemb ar 32. Sueâ—icâ— ar 15. a see art 2. prop. 4. ar 18. prop. 2. b Leon. Ramseis and I. Allens confess Also H. N. document sent c. 6. § 1. c. 3. § 5. Sp. land c. 44. § 12. Prouerbs c. 5. § 15. Proph. c. 16. § 8 c Vaux catech c. 1. Test. Rhem. an Act. 11.24 d Aug. contra Petil. cap. 19. e Calvin contra Libert f H.N. â— exhort c. 13. § 10. 1. epist. praef g A confused gathering together of good and badde in publike assemblies is no Church The Brovvnists ansvver to M. Cartvvright p. 39. h The assemblies of good and bad together are no Churches but heapes of prophane people saith Barrovv in his discoverie p. 33. a Rom. 12.5 b 1. Cor. 10.17 c 1. Cor. 12.12 13.27 d Rom. 12.4 5. e Gal. 3.28 f Confess Helv. 2. cap. 17. Bohe. cap. 8. Gal. ar 26. Belg. ar 27. August ar 27. VVittemb ar 32. Sucâ— ar 15. a Alex. Gaguine de relig Mosc p. 231. b Sacranus de â— relig Ruthen cap. 2. p. 188. c Russic Comm. cap. 25 p. 103. b d Test. Rhem. an marg p. 323. e Ans. to the recul of Inst. cap. 7. p. 151. f Quod libets p. 34â— g Test. Rhem. an marg p. 323 h Slâ—idan hist. lib. 5. i Allens confess k Display H. 6. b l Vitels letter display D. 5. m H.N. instruct ar 8. § 35. ar 9. § 36. n Fidel. declar c. 4. § 11. o H.N. euang cap. 4. § 7. p Dial. concer the strife p. 10. q Protest p. 16. r 2. Admon a Preach the Gospel to euery creature Mark 16.15 Teach all Nations Matth. 28.19 Not many yet some wise men after the flesh not many yet some mightie not many yet some noble are called 1. Cor. 1.26 b Whosoeuer shall call on the Name of the Lord shall be saued Act. 2.21 The Gospel is the power of God to saluation to euery one that beleeueth Rom. 1.16 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for you are all one in Christ Iesus Gal. 3.28 c He that shall beleeue and