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work_n	justify_v	law_n	moral_a	5,360	5	10.3036	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10958	The faith, doctrine, and religion, professed, & protected in the realme of England, and dominions of the same expressed in 39 articles, concordablie agreed vpon by the reuerend bishops, and clergie of this kingdome, at two seuerall meetings, or conuocations of theirs, in the yeares of our Lord, 1562, and 1604: the said articles analised into propositions, and the propositions prooued to be agreeable both to the written word of God, and to the extant confessions of all the neighbour churches, Christianlie reformed: the aduersaries also of note, and name, which from the apostles daies, and primitiue Church hetherto, haue crossed, or contradicted the said articles in generall, or any particle, or proposition arising from anie of them in particular, heereby are discouered, laid open, and so confuted. Perused, and by the lawfull authoritie of the Church of England, allowed to be publique.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. English creede.	1607 (1607)	STC 21228; ESTC S116041	208,079	284

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 d●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 Per●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 pro●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 frō 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 ●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 Osiandri●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 Iailo● 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

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 ●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

of these is like that of the false Apostles which came from Iudea vnto Antioch and taught the Brethren that vnlesse they were Circumcised after the manner of Moses they could not be saued Whome the Apostles Paul and Barnabas first and afterwards Peter Iames and the rest at Ierusalem both zealously did resist and in their first Synod or conuocation powerfully suppresse The latter as bad as that hath bin the mother of many hereticall assertions and horrible conclusions I haue read and many there be aliue which will iustifie it how it was preached in a Mercate towne in Oxfordshire that to doe any seruile worke or businesse on the Lords day is as great a sinne as to kill a man or to committe adultery It was preached in Sommersetshire that to throw a bowle on the Sabboth day is as great a sinne as to kill a man It was preached in Norfolke that to make a Feast or wedding dinner on the Lords day is as great a sinne as for a Father to take a knife and cutte his childes throate It was preached in Suffolke I can name the man and I was present when hee was conuented before his ordinary for preaching the same that to ring moe Bels then one vpon the Lords day to call the people vnto Church is as great a sinne as to commit murder When these things I read and heard mine heart was strucken with an horror and so is it still when I doe but thinke of them and calling into minde the Sabboth doctrine at London printed for I. Porter and T. Man an 95 which I had read afore wherein very many things are to this effect I presently smelt both whose disciples all those preachers are and that the said doctrine had taken deepe impression in mens hearts and was dispersed while our watchmen were otherwise busied if not asleepe ouer the whole kingdome 23. It is a comfort vnto my soule and will be till my dying houre that I haue beene the man and the meanes that these Sabbatarian errors and impieties are brought into light and knowledge of the State whereby whatsoeuer else sure I am this good hath ensued namely that the said bookes of the Sabbath comprehending the aboue mentioned and many moe such fearefull and haereticall assertions haue beene both called in and forbidden any more to be printed and made common Your Graces predecessor Archb. Whitegift by his letters and Officers at Synods and visitations an 99. did the one and Sir Iohn Popham L. chiefe Iustice of England at Burie S. Edmonds in Suff. an 1600. did the other And both these most reuerend sage and honorable Personages by their censures haue declared if men will take admonition that this Sabbath doctrine of the Brethren agreeth neither with the doctrine of our Church nor with the lawes and orders of this kingdome disturbeth the peace both of the Common-weale and Church and tendeth vnto Schisme in the one and Sedition in the other and therefore neither to be backt nor bolsterd by any good Subiect whether hee bee Church or Common-weale man 24. Thus haue errors and noisome doctrines like boiles and Botches euer and anone risen vp to the ouerthrowe of our Churches health and salfety if it might be but yet such hath beene the Phisicke of our discipline as what by launcing purging and other good meanes vsed the Bodie still hath beene vpholden and preserued from time to time And well may errors like grosse humors and tumors continue among vs as neuer Church was or will be quite without them while it is militant heere vpon earth yet are they not of the substance at all of our Religion or any part of our Churches doctrine no more then ill humors which bee in are of the Bodie or dregs in a Vessell of wine bee any part either of the Vessell or Wine which remaneth as at the first most sound and vncorrupted and so continued euen vntill the dying day of that most illustrious religious Princesse Queene Elizabeth The verie Brethren themselues doe write that In regard of the common grounds of Religion and of the Ministerie We are all one We are all of one Faith one Baptisme one Bodie one spirit haue all one Father one Lord and be all of one Heart against all wickednes superstition idolatrie haeresie and we seeke with one Christian desire the aduancement of the pure Religion worshippe and honor of God We are Ministers of the word by one order we administer prayers and Sacraments by one forme we preach one Faith and substance of doctrine And wee praise God heartily that the true Faith by which we may be saued and the true Doctrine of the Sacraments and the pure Worshipe of God is truly taught and that by publike authoritie and retained in the booke of Articles Hitherto the said Brethren And this was their verdict of our Churches doctrine in the last yeare saue one of Q. Elizabeths raigne then which nothing was euer more truely said or written And this Vnitie and puritie of doctrine shee left with vs when shee departed this world 25. Nowe After Elizabeth raigned Noble Iames. Who found this our Church as all the world knoweth in respect of the groundes of true Religion at Vnitie and that Vnitie in Veritie and that Veritie confirmed by publike and regall approbation These ecclesiasticall ministers therefore though a thousand for number who at his Maiesties first comming into this kingdome either cōplained vnto his Highnes of I know not what errors imperfections in our Church euē in points of doctrine as if shee erred in matters of Faith or desired that an Vniformity of doctrine might be prescribed as if the same had not alreadie bin done to his hands or as weary belike of the old by Queene Elizabeth countenaunced and continued desired his Maiestie to take them out a newe Lesson as did the the 71. Brethren of Suffolk are not to be liked Neither can we extoll the goodnes of our God sufficiently toward our King and vs all for inspiring his royall heart with holy wisedome to discerne these vnstaied and troublesome spirits and in abling his Highnes with power and graces from aboue to decree orders and directions for the generall benefit and peace of the whole Church neither suffered hee his eies to sleepe nor his eie-lids to slumber nor the temples of his head to take any rest till he had set them downe afore all other though neuer so important and waightie affaires of the Crowne and Kingdome 26. My selfe haue read and thousand thousands with an hundred thousand of his Subiects besides haue either read or heard of Proclamations after Proclamations to the number of sixe or seauen at the least of bookes and open speeches of his Maiestie vttered in the Parliament house and all of them made vulgar within a yeare and little more after his happie ingresse into this kingdome taking the administration of this most famous flourishing Empire vpon himself

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 aequi●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 excep● 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 i● 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 euē 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 mē 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 t●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 thēselues 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 sub●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 Coūcell 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

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 Mes●alians and Familie of Loue who thinke that for obedience sake to magistrates the sacramēts 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 heauē 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

●lame 〈…〉 h●m in loue Eph. 1.4 We are his workem●nship created in Christ ●esus vnto good works whi●h God h●th ordained that we should walke in them Eph. 2 10 For the gr●ce of God ● h●th appeared ●nd tea●heth vs that we should denie vngodlines and worldly lusts ●nd that we should liue lo●e●ly and righteously and godly in this present world Tit. 2.11 12. a Concil Trid. s●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 Dem●n of Dis. epist. ded g Sar●an de Relig. Ruthen c. 2. Zuingl contra Catabap fol. 10● 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 ●lessed of my Father inherit ye the kingdome prepared for you Matth 25.34 c If we be children we ●re also heires euen the heires of God and heires annexed with Christ if so be th●t we suffer with him th●t we may also be glorified with him Rom. 8.17 And as we haue borne the image of the earthly so sh●ll we beare the image of the heauenly 1. Cor. 15.49 a Tritenhem de eccles scrip b VVolf Musculus i● epist. ad Philip. praef c Eus. eccl hist. ● 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 Ingo●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. 8● 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 Philas●rius d Clem. Alex. b. 2.4 e Pa●● ●ovius leg doct vir p. 97. f Praef. sua Tuscul. q●aest g H.N. ●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 ●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. Sue●ic● 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. ● 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. Suc● ar 15. a Alex. Gaguine de relig Mosc p. 231. b Sacranus de ● 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. 34● g Test. Rhem. an marg p. 323 h Sl●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