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 ADVERSARIES 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.

Rom. 16.17.

I beseech you bretheren, Marke them diligently, which cause diuisions, and offences, contrarie to the doctrine which yee haue recea­ued, and auoide them.

PRINTED BY IOHN LEGATT, PRINTER to the Vniuersitie of Cambridge. 1607.

TO THE MOST REVE­rend Father in God, & his right ho­norable good Lord Richard, by the diuine prouidence Archb. of Canterburie, and Pri­mate of England; and Counselar to the most high, & mighty Prince, Iames, King of great Brittaine, France, & Ireland.

MOst reuerend Father in God, there is no one thing in this world that of men truly zealous, & Christian in these latter daies of the world with greater earnestnes hath bin desired, then that by a ioynt, & common consent of all the Churches rightly, & according to the canons of the sacred Scriptures, reformed, there might be a draught made, and di­uulged, containing, and expressing the summe, & substance of that Religion, which they doe all both concordablie teach, & vniformely maintaine.

That holy man (of happie remembrance) D. Cranmer (who sometime enioyed that roome in our Church,Archb. Cranmer. which your Grace nowe worthily possesseth) in the daies of that most godly young Prince, King Edward the sixt, employed a great part of his time, and studie for the effecting of that worke; and imparted his thoughts with the most principall persons, and of rarest note in those daies for their wisdome, pietie, and credit among the people of God throughout Christendome. M. Caluin, vnderstanding of his intent, addressed his letters vnto the sayd Archbishop, and offered his seruice, saying that might his labours stand the Church in steede, ne decem quidem maria, it would not grieue him to saile ouer ten Seas to such a purpose.

2. But this proouing a worke of much difficultie, if not al­together vnpossible in mans eies, especially in those daies, to be brought about, the next course, and resolution was,Vnitie of doc­trine in all Churches re­formed. that e­uerie Kingdome, and free state, or principalitie, which had a­bandoned the superstitious, and Antichristian religion of the Church of Rome, and embraced the Gospell of Christ, should diuulge a Briefe of that religion, which among themselues [Page] was taught, and beleeued, and whereby through the mercie of God in Christ, they did hope to be saued. Which to God his great glorie, & the singular benefit, & comfort of all Churches, both present, and to come (as the extant Harmonie of all their confessions doth most sweetely record) with no great labor was notablie performed.

This worke of theirs tolde the Churches in those daies, and doth vs, and will enforme our posteritie, that not only in euery particular State, & Kingdome, but also throughout Christen­dome, where the Gospell was entertained, the primitiue, and Apostolicall daies of the Church were againe restored. For the multitudes of them that did beleeue (I speake both ioyntly of all, and seuerally of each reformed people, not of euery parti­cular person, fantastique, False-apostles, and peruerse teachers, or professors in any Church, who were not wanting euen in the Apostles daies) touching the maine, and fundamentall points of true religion, were then of one hart and of one soule, and did thinke, and speake one thing, and liue in peace Ab initio re­formationis ar­debant amore veritatis om­nes Poli [...]ici ecclesiastic [...], ple­bei. Jezler. de diutur. belli Euchar. p. 49..

3. The said Archbishop (for vnto whom better, after God, and the King can we ascribe the glorie of this worthy act? hee wrought this Vnitie, and Vniformitie of doctrine in this king­dome, in the Halcyon daies of our English Iosias, K. Edward the sixt of that name: and the same doctrine, so by his meanes established in the time of peace (a notable worke of peace) like a manly,Vnitie of doc­trine in the Church of Eng. in K. Ed. 6. his daies. haeroicall, and heauenly Capitane, vnder our Ge­nerall, Iesus Christ, he resolutely, euen with his heart blood, & in the fierie torments, afterwards confirmed in the daies of persecution.

An. 1552. A certaine learned man (speaking of the Religion heere then professed, and wrighting vnto the Lords of our late Queenes Counsell) doth say, he (meaning the Papist his aduer­sarie, who charged our Church with discord, and disagree­ments about matters of religion) He ought (saith he) if hee had bin able,K. Edward 6. to haue brought out the publike Confession, and Ar­ticles of faith, agreed in K. Edwards time, and haue shewed any in England, that professing the Gospell, dissenteth from the same. So esteemed hee (and with him many thousands of [Page] learned, and iudicous men) of the doctrine then ratified by au­thoritie, and professed in this kingdome.

But those daies of our Churches peace continued not long (through our vnthankefulnesse, and sinnes) neither on the o­ther side was our persecution permanent (through the good­nes of god), though for the time exceeding vehemt, & violent.q. Mary For nubecula fuit, & cito transiit, it vanished away quickely, as do many raging stormes euen vpon the suddaine: yet not through the power of Gunpowder, and treasons, but through the force of ardent praiers vnto the Almightie. For arma ecclesiae preces.

4. Wee finde that M. Latimer (that sacred,The pr [...]iers of the persecu­ted Saints for the reducing of true religion into the realm. and reuerend Father) addicted himselfe very seriously in those daies vnto the exercise of prayer; and his principall, and most vsuall praiers were first, for himselfe, next for the afflicted church of England, and lastly for Lady Elizabeth, the deceassed K. Edwards, and Q. Maries sister.

For himselfe hee praied, that as God had made him a mini­ster, and Preacher, of his truth: so hee might constantly beare witnesse vnto the same, & haue the grace,F. Latimer and power to main­tain it in the face of the world, euen till the hower of his death. For the church of Enlād hee praied, that God would be pleased once againe, to restore the free Preaching of the Gospell to this realme (and this withall possible feruencie of Spirit, hee craued at the hands of God). And for Lady Elizabeth, that hee would preserue, and make her a comfort to his then comfortlesse peo­ple in England. And the almightie, and our heauenly Father both heard, and granted, all, and euery of his petitions.

M. Gualter (that learned, painfull, & excellent diuine at Ti­gure) dedicating his holy,B. Park­hurst, and Christian comments vpon the lesser Prophets vnto D. Parkhurst, Bishop of Norwich (who in the daies of the forementioned Q. Mary, voluntarily had ex­iled himselfe so farre as Switzerland, for his preseruation, if it might be, vnto better times) saith of the said Parkhurst, that when he liued in Tigure, Lady Elizabeth was euer in his mouth: her Faith, her wisedome, her magnanimous, spirit, her virgine­ous and chast behauiour hee would euer celebrate with high [Page] words, and commendations, and that God would gard, and safegard her person for the good of his people, was his daily praier: yea (saith the same Gualter) orabant idem te cum pii omnes, it was not your praier onely,Q. Elizab. but all Gods people so prai­ed besides. And their prayers were not made in vaine. For both Q. Mary liued not long; and L. Elizabeth was placed in the royall throne; superstition was expulsed, and true religion a­gaine, to the singular comfort, and multiplication of Gods peo­ple in this kingdome, very solemnely restored.

.5 Nothwithstanding an Vniformitie of doctrine to be taught embraced, and professed, by authoritie of the Prince, and State was not published till certaine yeares after the Queenes attai­ning the kingly diademe;True doctrine restored. an. 1558. and an v­niformitie of the same esta­blished, and publshed, an. 1562. but then Articles of religion, to the number of thirty-nine, drawē yet three yeares afore, were com­mended to the consideration, and perusall of the whole clergie of both Prouinces, in an orderly, and lawfull assembly, or Con­vocation of theirs at London; and by a sweete, and vnanimous readines, thereupon by them allowed. This was effected in the yeare of our Lord 1562. (the same yeare that the mercilesse Massacre at Vassey in France was committed by the Duke of Guize;An. 1562. and the same very time also that all the Protestants in that country of France, for holding and professing the same do­ctrine, were sentenced vnto death, and destruction by the Par­liament at Paris: after which their condemnatiō ensued those horrible, and more then sauage murders, and slaughters of the Religious, and onely for this Religion, at Carrascone, at Tho­louse, Amiens, Towres, Sens, Agen, Aurane, and many other cit­ties, townes, and villages throughout France).

A principall contriuer of this Vniformitie in religion, and thereby Vnitie among vs,Arch. Par­ker. was another Predecessor of your Graces, euen D. Parkar the first Archbishop of Canterburie in the said Queenes daies.

Here vpon Beza from Geneva, Doctrinae puritas viget in An­glia, Pure & syncere, religion flourisheth in England; Zanchius, from Strasborough, Per hanc reginam factam, by her (meaning Q. Elizabeths) comming to the Crowne, God againe hath re­stored his doctrine, and true worship; and Daneus, The whole [Page] compasse of the world hath neuer seene any thing more bles­sed, nor more to be wished then is her gouernenment.

So now againe flourished those Apostolicall times (as I may say) of vnitie, and Vniformitie of doctrine in our Church. For then were there no contentions, nor dissentions, nor thornie, & pricking disputations among vs about questions of religion, tantum res nobis fuit cum satellitibus quibusdam Pontificiis (as Bi­shop Iewell said) wee then skirmished onely with the Papists. As it was at the building of Salomons temple: so was it with vs then. Wee set vpon the building of Gods house (which is his Church) without deane, without noyse, and stirres. The adversaries without heard vs, and heard of our do­ings abroad by the pens of the learned Iewel, Nowel, Calfe­hill, and such other Architects of ours; to our selues wee were comely as Ierusalem; to our enemies, terrible as an armie of Banners.

6. Also what afore, viz. an. 62. they had agreed vpon, the same at another Assembly at London, an. 71. and the 13. of Q. Elizabeth, according to a Act of Parliament then made,Subscription required vnto the Booke of Art. an. 1571. An. 1572. the said Clergie of England (the Archbishops and Bishops first beginning, and giuing the example) by their seuerall Subscrip­tions with their owne hands, most readily did approoue.

Howbeit in the yeare next ensuing, sciz. an. 72 (a yeare ma­ny waies memorable, especially for the great, and generall Massacre of aboue an hundred thousand Protestāts in France, chiefly in Paris, and the country thereabout adioyning, begun on S. Bartholemewes eeue Bartholomaeus flet quia gallicus occu [...]hat a [...]las., for Pope Gregories excommuni­cating of Q. Elizabeth, for defending this doctrine, and religi­on, which here wee speake of; and thirdly for the erecting of priuate Presbyteries now first in England) diuers of the inferi­or ministers in, and about London, and else where in this king­dome, not a little disturbed the quiet of our state, and peace, some of them by vntimely, and inconsiderate Admonitions, pamphelets, and Libels; others by obstinate refusing to sub­scribe, as both Lawe did enioyne, and their Fathers in Christ, and superiors afore them had done. But these men speedily both by learning were answered, and by authoritie censured, [Page] suspended, or depriued.

7. And yet not one of these Recusants, and so not one of Englāds clergie,Vnitie of do­ctrine still cō ­tinued. either now, or afore did euer oppugne the re­ceiued, publike, and catholike doctrine of our Church, but most willingly approued, and applauded the same, as the truth of God.

For euen the admonitioners themselues (which said that they did striue for true Religion; and wished the Parliament euen With perfect hatred to detest the church of England, whereof notwithstanding they were members) euen they doe say how they (meaning the Bishops, and their partakers) they hold the substance of Religion with vs, and wee with them. And againe. Wee (all of vs) confesse one Christ. And their Champion doth acknowledge, that her maiestie hath deliuered vs from the spirituall Egypt of Poperie.

So that for doctrine (I meane still for the maine points of doctrine) there was now a sweete, and blessed concord among vs: which Vnitie continued all that holy, and reuerend Fathers, I meane Archbishop Parkers time, which was till the 17. yeare of Q. Elizabeth.

8. After him succeeded in the said Archiepiscopall chaire B. Grindall, a right famous, and worthy Prelate; and for religi­on so sound, as in K. Edwards daies (had the Prince liued a while longer) he had bin promoted vnto the Bishoprick of London,Archbish. Grindall. vpon the translation of B. Ridly vnto Durham (for these things had the State then in purpose). But God otherwise had decreed for their advancements, as that the one of them should passe through the fire vnto the kingdome of heauen; and the other escape the dangers of many stormes, and waters before hee came vnto any preferment at all. And so accor­dingly Ridley was burned, and Grindall banished, and both of them depriued either of life, or liuing, or both, and that for one, and the same cause, and doctrine, which they had preached, and wee professe.

But the tempest being ouerblowen, and Q. Elizabeth (her selfe hauing likewise escaped the bloody hands of her cruel enemies, yea and Gunpowder traines, and Treasons too, in [Page] most barbarous manner laid to haue blowen vp her saint-like, & sanctified Body, and Soule, into the heauens; and all for her constant fauouring, and embracing this very doctrine) her Maiestie (not forgetfull what he had endured for the cause of Christ, and his Church) aduanced this zealous Confessour, and tried Souldier, vnto the See first of London (afore designed him); next of Yorke, and lastly of Canterburie.

The care of this Archbishop was great to further the glory of God, but, through the enuy and malice of his ill willers, his power was but small; his place, high, but himselfe made lowe, through some disgraces, by his potent aduersaries: which hee meekely, and patiently endured till his dying day.

9. During the time of this mans troubles, among other, two things especially deserue obseruation: One is,The f [...]ctious encrease, and growe confi­dent. the flocking of Iesuits into the kingdome (who afore them neuer came a­mong vs) the other is the insolencie, and boldnes of our home­faction.

The Iesuits indicted Councels; summoned Synodes; enacted and reversed orders, and exercised Papal iurisdiction among vs, wee not weeting, nor so much as dreaming of any such matter.

The Brethren (for so did they now stile themselues) in their Churches and charges would neither pray, nor say seruice, nor Baptise, nor celebrate the L. Supper; nor Marrie, nor Bury, nor doe any other ecclesiasticall duty according to the Law, but after their owne deuisings. And abroad (as if they had bin ac­quainted with the Iesuiticall proceedings; or the Iesuits with their practises) they had their meetings both classicall, and Sy­nodicall; they set downe decrees, reuersed orders, elected mi­nisters, exacted Subscriptions, and executed the censures of su­spension, and excommunication where they thought good.

The Iesuits had for their prouinciall first Roberr Parsons, alias Cowbuck, then Weston, and lastly Garnet (which Garnet continued in that office till the yeare 1605. when he was ap­prehended, and for most horrible and hellish treasons, as an ar­rant Traitor put to death in Pauls Churchyard the same yeare. And the Brethren had their (I know not what) cheife men. All [Page] of these residing in, and about London; and in speciall fauour both with the Gentiles, and vulgar people of their seuerall fa­ctions: and so continued multiplying their number, and grow­ing strong, euen head-strong in boldnes, and schisme till the dying day of this most graue, and reuerend Archbishop, which was in the moneth of Iuly. 1583.

10. Some foure moneths afore whose death the said Bre­thren, at a certaine Assembly of their owne appointing, among other things (as I finde) decreed, that if Subscription vnto the booke of Articles of religion (afore mentioned, and still meant) should againe be vrged,Vnity of do­ctrine stil hol­deth among vs. the said Brethren might sub­scribe thereunto according to the Statute. Which declareth that what diuersitie, and disagreement soeuer was about other matters,An. 1583. yet abode ther stil a blessed Vnitie among vs touching the foundation of Christiā religiō. And this was in 25. yeare of Q· Elizabeth.

11. Next vnto him D. Whitegift, then Bishop of Worcester (a man deseruedly vnto that dignitie promoted and for his manifold paines in writing,Arch. VVhitegift teaching, and defending the truth; his wisedome in gouerning; and his well demeaning of him­selfe euery way, worthy the double honour which hee did en­ioy, or the State could aduance him vnto) from thence was translated vnto the See of Canterburie.

No sooner was he confirmed in his office, but (obseruing both the open and intolerable contempt in many places of all Church orders by authoritie prescribed; and hearing both of many secret conuenticles, & vnlawfull assemblies in his Pro­uince; and of the tumults, and garboiles abroad, and euen at his very admission vnto his charge, raised in Scotland, and that for the selfe same cause, which by the Brethren here in England was maintained; & foreseeing the dangers, and troubles likely to ensue (for which hee should giue an account, if in time hee sought not meanes to preuent them) hee thought it his boun­den dutie (for the preseruation of vnitie, and puritie in religi­on; the preuenting of further schisme; and the discouery of mens inclinations either vnto peace, or faction) that all, and e­uery Minister eclesiastical (hauing cure of soules within the [Page] Prouince of Canterbury) vnder his owne hand, and by Sub­scription, should testifie his consent both vnto the points of re­ligion in the Conuocatiō an. 62. approued,Subscription the second time called for. and likewise vnto o­ther Articles, necessary for concord sake of all, and euery man, minister especially to be acknowledged: and accordingly, by due course of Law called then therevnto, Which was done the very first yeare of his removeall, and of her maiestie the 26.

This of the brethren was tearmed the woefull yeare of sub­scription, but that they should so doe there was no cause,An. 1584. vn­lesse they are greiued that factious spirits, and malecōtēted Mi­nisters, and Preachers were discouered; and their erroneous, & schismaticall opinions brought into light. And surely neuer was their subscription hitherto by authoritie vrged in this land, but diuers newe fancies (held yet for truthes, not to be doubted of, among the brethren) were thereby detected, for Gods people to auoid as monsters; neither hath our Church lost, by imposing, nor the aduersaries gained at the long runne, by refusing Subscription.

12. In the yeares 71, and 72. when subscription first was required, the whole land will witnesse, that manie,How basely the Brethren conceiue of the doctrine by the Bishops agreed vpon, and establi­shed by the prince. and sundrie bookes (aswell in Latine, as English) then, and afterward flewe abroad. In which wee read howe then, and in those daies The truth of God did in a manner but peepe out (as it were) at the screene; that Cranmer, Parker, Grindall, and all the other Mar­tyrs, Preachers, and learned men (which first in our age brought the light of the Gospell into this realme), did see a litle, and had a glimpse of the truth, but ouersaw many things, which in these daies of the Sunshine of the Gospell, men of meaner gifts doe see; and yet may not vtter them without great danger of the Lawes (through the iniquitie of the times), though the said things now seene be comprised in the booke of God, and also be a part of the Gospell, yea the very Gospell it selfe (so true are they); and of such importance, as if euery haire of our heads were a life (say the Brethren,) wee ought to afford them in defense of these matters; the Articles of Religion pen­ned, and agreed vpon by the Bishops, and Clergie, and ratified by the Prince, and Parliament, in comparison of these things [Page] nowe reuealed and newly come to light, are but Childish, and toies.

Thus write they (as your Grace best knoweth; and I would haue quoted the places where they may be read, had I either not written vnto your selfe, or did write vnto a man vnac­quainted with their bookes). And had they heere stayed, there words had bin able (without the more grace of God) to haue mooued the Parliament, & all the people of this land (as they haue preuailed but too much alreadie with their too credulous fauorites) to thinke our Church, for all the reformation wrought, and Vniformitie in doctrine established, to be much awrie, and farre from the truth it should professe. But setting downe (as they haue donne) and publishing both what the truth is, which nowe breaketh out, and offereth it selfe by their ministerie to the viewe of the whole world (which afore did but peepe out at the Screene); and what the things be, which theie of meane gifts doe see, and our Fathers, the Martirs, Bishops, and Preachers, both in King Edwards daies, and after­wards (knowne, and acknowledged to be men of excellent parts) either did not see at all, or Ouersee; and what likewise the points of doctrine newly now reuealed, their aeternum E­uangelium (which without great danger may not be preached in England, no more then the doctrine, and Articles of the Church of England may bee preached at Rome; and for de­fence wherof they ought to afford euen their very liues, weare they so many as the haires of euery of their heads) is, and bee, they demonstrate themselues to be most childishly vaine, and idle in their imaginations (which they take yet to be illumina­tions of the spirit).

13. For all their doings, and discourses (to say the best of them) are but to erect a newe (which they tearme a true) mi­nisterie;The vncoath doctrine of the factious Brethren. and their Discipline among vs.

Themselues doe say, The controuersie betwixt them, and vs, is not as (the Bishopes, and their welwillers) they would beare the world in hand, for a Cap, a Tippet, or a Surplesse, but for greater matters, concerning a true ministerie, and regi­ment of the Church, according to the word: the one whereof, [Page] that is a true ministery they shall neuer haue, till Archbishops, and Bishops be put downe, and all Ministers made equall: the other also will neuer be brought to passe, till Kings & Queenes doe subiect themselues vnto the Church, and submit their scepters, and throwe downe their Crowes before the Church, and lick vp the dust of the feete of the Church; and willingly abide the censures of the Church, that is, of the Presbyterie. For, as the Church is subiect vnto the ciuill magistrate in res­pect of his ciuill authoritie: so must the magistrate, the King and Queene, subiect themselues, and bee obedient to the iust, and lawfull authoritie of the Church. The ciuill magistrate is none officer at all of the Church. For Church officers bee non Magnates, aut Tetrarchae, not gracious, or honorable Lords, but Ministers of the Church. The Presbyterie is the Church; and euerie Congregation, or Church, should and must in it haue a Presbyterie.

This is the Light, which indeede the Martyrs, neuer sawe; the Religion, which our Brethren striue for; the Truth, which they may not preach; not Childish doctrine, like the Bishops Articles, but the wise Gospell; the maine, and materiall points of religion, nowe in these last daies last of all (yea after the eight Thorowe breaking of H. N. his Euangelium regni) reuea­led, and for furtherance whereof they are to lend, and spend e­uen all their liues, if occasion be ministred.

14. Strange, and strong delusions: First to take these and other such assertions for Truths, and heauenly mysteries, which are but the fancies of troubled braines, not grounded, nor tru­ly gathered from Gods word:

Next, to teach one another, and al their fauorers, howe they should be as readie, and prepared euen for these matters, to giue ouer their liuings, and to giue their liues (were they as many as the haires of (all) their heades as Cranmer, Ridley, La­timer did; and Parker, Grindall, and all other Preachess would, and euery Christian man, and woman, should (if they bee cal­led thereunto) for the Apostolicall, and Catholique doctrine of our Church, which all Gods people doe knowe, and the Brethren themselues (as afore hath bin noted) doe confesse, is [Page] originally from God, and his written word.

These, and many moe (too many heere to be recapitulate) such phantasies of theirs, or phrenesies rather, this first subscrip­tion brought first to light (and yet happie had it bin for Gods Church, and people, they had neuer bin broached).

15. Semblablie the next Subscription called for by the last Archb. your L. predecessor, an 84. discouered euen the ve­rie thoughts,Of the second Subscription vrged. an. 84. and desires of those (Brethren before, but nowe stiled) faithfull Brethren, which haue, and doe seeke for the Discipline, and reformation of the Church.

Many Treatises afore, but nowe, and diuers yeares ensuing they flewe about, and abroad like Atomies; and by them the same things which afore, but in a differing sort, and in other words, they publish.

For touching Church officers, they name who, and howe many sorts they be of them, viz. Doctors, Pastors, Gouernors, Deacons, and Widdowes (no moe, no fewer.

They say, Euerie Church must be furnished with a Teacher, and a Pastor, as with two Eies; with Elders, as with Feete; with Deacons, as with Hands. Euerie Congregation must haue Eies, Hands, and Feete, and yet neither all, nor at all any Congrega­tion is to haue an Head, answerable to those Feete, Hands, and Eies.

The doctor, by their doctrine, must be a distinct minister from the pastor, and onely teach true doctrine, and neither ex­hort, nor apply his doctrine according to the times, and his au­ditorie, nor minister the Sacraments. For these things the pastor is to performe. Which pastor also, whensoeuer he administreth the Sacraments, must necessarily make a Sermon, or els he cō ­mitteth Sacriledge.

And concerning discipline, by their doctrine, euery Congre­gation must haue absolute authoritie, to admonish, to censure, to excommunicate, and to anathematize all offending persons yea euen Kings, and Princes, if they be of the Congregation. And no Prince but must be of some parish, and vnder one, Presbytery or other alwaies, Where this power is not, in their iudgements, one of the tokens of a true Church, is wanting. [Page] For this Discipline with them is a Marke of the Church, and numbred among the Articles of their Faith.

16. This (say they is the great cause, the holy cause, which they will neuer leaue suing for, though they should be a thou­sand Parliaments in their daies, vntill either ther obtaine it, or bring the Lord in vengeance, and blood against the Stare,The Brethrēs diuine con­ceipts of their Discipline. and the whole land, for repelling the same. The Discipline is Gods holy yoke, Gods sceptre; the kingdome and throne of Christ.

Our controuersie (say they) is whether Iesus Christ shall be King, or no. Againe, the end of all our trauaile is to build vp the walles of Ierusalem, in to set vp the Throne of Iesus Christ, our heauenly King, the middes thereof; the ad­uauncing whereof is a testimonie vnto vs that wee shall haue part in that glorie, which shall be reuealed heereafter.

So learne we nowe from their said bookes, learned and de­monstratiue discourses (which the Fathers, and our fore fa­thers neuer sawe, nor had learned) both that their Discipline established, and exercised is a visible marke of a true Church; and to desire the aduauncement of the same, an inuisible token of an elect childe of God: so as neither is that a Church, at least no true Church, where their Discipline is not; neither they but titular christians, no true christians indeede, which either sigh, or seeke not to haue it established, and Presbyte­ries in euerie parish to be aduaunced.

17. The Articles of our religion (concluded vpon by the reuerend Clergie of our Church) with these learned,The Br. renue and continue their base cō ­ceits of the publike Art. of in our religiō, comparison of their new Gos­pell. and all seeing Brethren, are but the Bishops decrees, the Articles of the Conuocation house; and reueale some little truth: but these wise Brethren (so faithfull haue they bin betweene God, and his Church) they haue not failed to shewe vs the whole counsaile of God.

And yet these faithfull Brethren, either through forgetful­nes, or frailtie, or (which I rather thinke) forced thereunto by the power of truth, doe plainly confesse, that those verie de­crees of our Bishops, and Articles of the conuocation house, euen that little, litle part of the Gospel, which the said Bishops, and Martyrs brough to light, and hath enlightned the whole [Page] realme, containeth the very fundamentall points of Christia­nity.

Whereof I still gather that had their newly reuealed, tear­med learned Discourses, and doctrines touching Discipline, & their Presbyteries (howsoeuer with goodly, & glorious titles, to rauish poore heartes with the desire thereof, brandished, and set out) neuer bin diuulged, or preached, we may be saued, but without knowing, and beleeuing, the Articles or doctrine of our Church (which yet is not ours, but Gods) there is no saluati­on ordinarily to be looked for, of any man: so true, and of such necessitie, is this; so impertinent, and vnneedefull the other.

18. Octogesimus octauus mirabilis annus: it was prophecied to be a wonderfull yeare long afore it came, and will neuer be forgotten now it is past.An. 1588. Q. Elizabeth opposeth her authoritie a­gainst the Br. their bookes, and writings.

Among the things for which the yeare 88. is famous, one, and not of least regard, is, that afore it expired, these bookes of the brethren, by a Proclamation from Q. Elizabeth, were denounced Schismaticall, and seditious; and the doctrine in them contained, erroneous, tending to perswade, and bring in a monstrous, and apparent dangerous Innouation within her dominions, and countries; and to make a change, euen a dange­rous change of the forme of doctrine then in vse. And there­fore the said bookes were commanded to be brought in, and deliuered into the hands of authoritie; and speciall charge gi­uen that no moe of that nature should come abroad, or be printed.

Wherby (so much as in that blessed Queene, whose name with eternall honour shallbe recorded) these newe fancies of the brethren were hissed, and exploded out of this Christian kingdome; and the articles, or publike doctrine of our Church, confirmed, countenanced, and by the royall prerogatiue of that peerelesse Prince, more strongly ratified, and commended to her awefull and good subiects then afore.

19 The zeale of learned, and godly men herevpon was in­flamed, and their courage so encreased, as whereas afore this time but one or two, or a very few (the first whereof was your L. imediate Predecessor, whose memorie be alwaies honoura­ble [Page] among the Saints) did encounter the Brethren and oppug­ned their fancies: now an Armie of most valourous,Most learned & worthy men set themselues against the Br. and the Pres­byterian dis­cipline. and reso­lute Champions, and Challengers rose vp, which then, and di­uers yeares ensuing (among whome as your Grace was the first in time which gaue the onset: so are you to be reckoned with the first, and best for zeale, wisedome, and learning) did conflict with these Brethren, defended the Prelacie; stood for the Prince; and State; put the newe Doctors to the foile; profliga­ted the Elders; set vpon the Presbyterie: and so battered the new Discipline, as hitherto they could neuer, nor hereafter shall euer fortifie, and repaire the decaies thereof.

20. Notwithstanding what the brethrē wanted in strength, and learning, they had in wilynes;A Stratagem of the Br. and though they lost much one way in the generall, & maine point of their discipline; yet recouered they not a litle aduantage another way, by an odde, and a newe deuise of theirs, in a speciall article of their classi­call instructions.

For while these Worthies of our Church were employing their engins, & forces partly in defending the present gouern­ment Ecclesiasticall, partly in assaulting the Presbytery and newe Discipline, euen at that verie instant the Brethren (know­ing themselues too weake either to ouerthrowe our holds, and that which we hold; or to maintaine their owne) they aban­doned quite the Bulwarkes which they had raised,An. 1595. and gaue out were impregnable; suffering vs to beate them downe, without any, or very small resistance: and yet not carelesse of their affaires left not the warres for all that, but from an odd corner, and after a newe fashion, which wee little thought of (such was their cunning) set vpon vs a fresh againe, by disper­sing in printed bookes (which for tenne yeares space before they had bin in hammering among themselues to make them complete) their Sabbath speculations, & Presbyterian (that is more then either Kingly; or Popely) directions for the obser­uation of the Lords day.

This Stratageme of theirs was not obserued then, neither I feare me is regarded as it should be yet: and yet did, & since hath, and doubtlesse in time to come, if it be not timely seene [Page] vnto, with vnsound opinions, and paradoxes will so poison many, as the whole Church, and Common-weale will find the danger, and inconuenience of them (so plausible are they to men either popularlie religious or preposterouslie, and iniudi­ciouslie zealous.)

Certaine fruites, and effects of the Sab. doctrine published by consent of the Brethren.21. In this their fallie (as I said before) they set not vpon the Bishops and their calling, their Chancelars &c. (as Popish, and Antichristian) they let them alone, seeing and knowing they are too well backt for them to subuert: but (which are of great, all; and almost of the same antiquitie with Bishops di­uers of thē; and I had almost said as necessarie) they ruinate, and at one blowe beate downe all Times, and daies by iust autho­ritie destined to religious, and holy vses, besides the Lords day, saying plainely, and in peremptorie words that the Church hath none authoritie, ordinarily, or from yeare to yeare per­petually to sanctifie any other day to those vses but only the Lordes daie.

They builde not Presbyteries expressedly (though vnder hand, if it be well marked, they doe erect them in their exer­cises of the Sabbath: but they set vp a newe Idoll, their Saint Sabbath (earst in the daies of Popish blindnes S. Sunday) in the middes, and mindes of Gods people.

By the former they haue opened not a gap, but a wide gate vnto all licentiousnes, libertie, and prophanes on the Holie daies (which is readily, and greedily apprehended of all sorts of people euerie where, especially of their fauorites) to the hie dishonor of God; decay of deuotion; hinderance of Christian knowledge and wisedome in all sorts, especially in the vulgar multitude, and poore seruants; aduantage of the common e­nimies; and grosse contempt of the necessarie, and laudable orders of our Church. By the latter they haue introduced a newe, and more then either Iewish, or Popish superstition into the land, to no small blemish of our Christian profession, and scandall of the true seruants of God,The summe of the Sa [...]. doctrine broa­ched by the Brethren. and therewith doctrine most erroneous, dangerous, and Antichristian.

22. Their doctrine summarilie may be reduced vnto these two heads, whereof the one is, that the Lords day (euen as the [Page] old Sabbath was of the Iewes) must necessarily be kept, and solemnized of all, and euerie Christian, vnder the paine of e­ternall condemnation both of bodie, and soule.

The other, that vnder the same penaltie it must bee kept from the highest to the lowest, both of King, and people, in sort, and manner as these Brethren among themselues, haue deuised, decreed, and prescribed.

The former 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, [Page] if not asleepe) ouer the whole kingdome.

The Br. doc­trine of the Sabbath called in by authori­tie, and for­bidden any more to be printed.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,An. 1599. 1600. 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.

Purity of doc­trine all Q. Eliz. raigne maintained in England.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 [Page] Elizabeth.

The verie Brethren themselues doe write, that

In regard of the common grounds of Religion,An. 1602. 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. K. 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,An. 1603. 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,K. Iames abu­sed and trou­bled with false informa­tions, and pe­tions of the Br. 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 [Page] 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.

K. Iames pa­tronizeth the doctrine & re­ligion counte­naunced by Q. Eliz.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) wherby the doctrine (in this land allowed, & publiquely graced, & im­braced of all sorts at his entrance into the Realme) hath been not only acknowledged to bee agreeable to Gods word, sin­cere, and the very same, which both his Highnes, and the whole Church, and kingdome of Scotland, yea and the primi­tiue Church, professed; but also by his authoritie regall, and paramont (as one of the maine pillers, supporting his Estate) ratified to continue; and all hope either of allowing, or tole­rating in this kingdome of any other doctrine, religion, or faction whatsoeuer, opposite, or any way thwarting the Faith, and confession of the Church of England, in most plaine, pithy and peremptorie words, and speeches, cut off.

The yeare 62. was not more famous for the Vniformitie of doctrine in religion then concluded,Dominini In­carna [...]i. an. 1604. then the yeare 604. is me­morable, and will be for seconding the same: neither gotte the Clergie in those daies more credit in composing the Articles of our Vnitie in Faith, then did the last Conuocation (whereat [Page] your Grace, then Bishop of London, was present and Presi­dent) in ratifying the Acts, and Articles of their Antecessors; neither was Q. Elizabeth more honoured in establishing them at the first; then is our K. Iames renowned, and more and more will be for approouing vnder the great Seale of England, the late, and last Constitutions, and Canons ecclesiasticall.

27. Whereby no person shall hereafter be receiued into the ministery, nor neither by Institution,Subscription the third time vrged. or Collation admit­ted to any ecclesiasticall liuing, nor suffered to preach, to cate­chize, or to be Lecturer, or Reader of Diuinitie in either Vni­uersitie, or in any Cathedrall, or Collegiat Church, Cittie, or Market towne, Parish Church, Chappell, or in any other place in this realme, except, &c. and except hee shall first Subscribe to these three Articles, &c. Whereof the third is, that he allow­eth the booke of Articles of Religion, &c. Nor any licensed to preach, Read, Lecture, or Catechize, comming to reside in a­ny Diocesse, shall be permitted there to preach, read, lecture, ca­techize or minister the Sacraments, or to execute any other ecclesiasticall function (by what authoritie soeuer he be there­unto admitted) vnlesse he first consent, and Subscribe to the three Articles.

Neither shall any man teach either in publike schole, or in priuate house, except he shall first subscribe to the first, and third Articles simply, &c.

Neither shall any man be admitted a Chancellar, Commissa­rie, or officiall; to exercise any ecclesiasticall iurisdiction, ex­cept, &c. and shal Subscribe to the Articles of Religion agreed vpon in the Conuocation in the yeare 1562, &c.

And likewise all Chancellours, Commissaries Registers, and all other that doe nowe possesse, or execute any places of ec­clesiasticall iurisdiction, or seruice, shall before Christmas next in the presence of the Archbishop, or Bishop, or in open Court, vnder whome, or where they execute their offices, take the same Oathes, and Subscribe, as before is said; or vpon refusall so to doe, shallbe suspended from the execution of their Offi­ces, vntill they shall take the said Oathes, and Subscribe, as a­fore said.

[Page]28. In which Constitutions the wisedome of his Highnesse sheweth it selfe to be excellent,Of the sub­scription cal­led for. who indeede (as exceeding necessary, both for the retaine of peace in the Church; and pre­uenting of newe doctrine, curious speculations, and offenses, which otherwise daily would spring vp, and intolerably en­crease (calleth for Subscription, in testimonie of mens cordiall consent vnto the receiued doctrine of our Church, but exa­cteth not their Oathes, as some doe, much lesse Oathes, Vowes and Subscription too, (but onely in a particular respect, and that of a very fewe in publike office) as our neighbours haue done.

Againe, hee requireth Subscription, but not of ciuill magi­strates; not of the Commons (as else-where some doe;) not of euery man, yea of womē, aswel as of men (as did the persecuted Church at Frankeford in Q. Maries daies) not of Noble, Gen­tlemen, and Courtiers (as in Scotland was exacted in our Kings minoritie); but onely of ecclesiasticall Ministers, Teachers, and spirituall Officers, or of those which would be such, and so doe the reformed Churches in France, and Germanie at this very day.

Last of all, his Maiestie calleth for Subscription vnto Arti­cles of religion, but they are not either Articles of his owne, lately deuised; or the old newely turkened▪ but the verie Articles agreed vpon by the Archbi­shopes, and Bishops of both Prouinces, and the whole Clergie in the Conuocation holden at London, and that in the yeare of our Lord God. 1562, Can. 2.127. and vnto none other; euen the same Articles, for number thirtie nine Ibid., no moe, no fewer; and for words, sillables, and letters the verie same, vnaugmen­ted, vndiminished, vnaltered.

29. And beeing the same, the whole world is to knowe, that the Church of England is not in religion changed, or va­riable like the Moone;The Church of England setled, and cō ­st [...]nt in her Religion. nor affecteth noueltie, or newe lessons, but holdeth stedfastly, and conscionably that truth, which by the Martyrs, and other Ministers in this last age of the world hath bin restored▪ vnto this kingdome; and is grounded vpon Gods written word, the onely foundation of our Faith.

[Page]And being the same, all men againe may see that we are stil at Vnitie both among our selues at home; and with the neigh­bour Churches abroad in all matters of cheifest importance, & fundamentall points of religion, though our adversaries, the Papists, would faine beate the contrarie into the common peo­ples heads.

And being the same, there is nowe (as also from the first restauration of the Gospell among vs there hath beene) an V­niformitie likewise of doctrine by authoritie established, which at the King his first arriuall among vs, was so much de­sired by the Brethren.

And finally being the same, let vs not doubt, but perswade our selues that we shall find the Antichristian Church of Rome too the same, which for the same doctrine, and for none other cause, prosecuteth all Christian churches, but ours of England especially, with sworde, fire, and powder in most hostile, yea and hellish manner: the effect of whose hatred against vs as we haue often seene: so especially had wee felt the same the next yeare after our Kings ratification of these Articles, had not our euer mercifull God most miraculouslie detected both the Treason, and Traitors. For which his fauours his holy Name be glorified of vs, and our posteritie,An. 1605. throughout all ge­nerations.

30. So our Church is the same. But be the Brethren, the faithfull and godly Brethren too the same nowe,The Brethren no changlings which they haue also beene? If they bee, then will they not denie (which an. 72. they writ) that We hold the substance of religion with them; nor (which an. 602. they published, & is afore remem­bred) that the true Faith by which we may be saued, and the true doctrine of the Sacraments, & the pure worship of God, be truly taught, and that by publike authoritie and retained in the booke of Articles. And in this Confession I pray God they may constantly perseuere.

Howebeit euen these men (which in a generalitie doe al­lowe the doctrine of our Church) being called by authoritie to acknowledge their assent vnto euerie Article thereof in particular, they doe not a little debase the estimation of this [Page] doctrine of our [...] and shewe themselues but too apparent, and professed disseruors from the same. And though all of them doe, and will approoue some: yet not one of them will sub­scribe vnto all, and euery of the Articles.

For vnto the Articles of religion, and the Kings Supremacie they are willing to subscribe. And they may subscribe (as a­fore hath beene noted) vnto such of them, as containe the summe of Christian Faith, and the doctrine of the Sacraments. But vnto the same Articles, for number 39. agreed vppon in this Conuocation at London an. 62. they neither will, nor dare, nor may subscribe. For neither the rest of the Articles in that booke, nor the Booke of common prayer, may bee allowed, no though a man should be depriued from his ministerie for it (say the sayd Brethren in a certaine Classical decree of theirs). The late Politician is not affraide to mooue the high, and most honorable Court of Parliament, that Impropriations may bee let to Ferme vnto Incumbent ministers, viz. which faithfullie preach in the Churches the true doctrine of the Gospell, accor­ding to the Articles of religion, concerning Faith and Sacra­ments: meaning that such Ministers as preach the same doc­trine, if they proceed to the rest of the Articles, Concerning either Conformitie in externall, and ceremoniall matters; or Vniformitie in other points of doctrine contained in that booke, should not be partakers of that benefit, or of Benefices Impropriat.

31. If it be demaunded, what the causes may be, why they will vnto some,VVhy the Br. will subscribe vnto some, but not vnto all the Articles. but will not vnto all; or why they will vnto those Articles which concerne Faith, and the Sacraments, but will not vnto the rest, subscribe? The reasons hereof be two, whereof.

The one is, for that in their opinion, there is no Law, to compell them to subscribe vnto all, For (say the brethren re­siant I know not where), Wee haue alwaies beene readie to subscribe to the Articles of religion concerning the doctrine of Faith, and of the Sacraments, which is all that is required by Lawe. Also the Brethren in Deuonshire, and Cornewale: Wee are readie (say they) to subscribe to the third (which concer­neth [Page] the booke of Articles of religion) so farre as wee are bound by Statute, concerning the same, viz. as they concerne the doctrine of the Sacraments, and the confession of the true faith. And the 22, London Brethren tell K. Iames to his head, how the Subscription which he calleth for, is more then the Lawe requireth.

Their other reason is, because (as the Lincolnshire doe say) sundry, (as the London Brethren affirme) many things in that booke be not agreable, but contrary to Gods word.

32. If these things be true which they doe alleadge, surely then are those men to be chronicled for the Faithfull, the god­ly, and innocent Brethren indeede, whome neither present Be­nefices can allure; nor the angry countenance, and displeasure of a king, euen of the puissant, and powerfull king of great Brit­taine, can force to doe any thing at his beck, and pleasure, ei­ther against Lawe, or for which there is no law; and who had rather to forgoe all their earthly commodities, & liuings, yea & to goe from their charges, and ministery, and to expose them­selues, their wiues, and children to the myseries of this world (grieuous for flesh and blood to endure), then to approoue a­ny thing for true, and sound by their hands, which is opposite, or not agreeable to the reuealed will, and Scriptures of God.

But if these allegations of theirs be but weake, and sinfull sur­mises, or rather apparently most false, scandalous, and slaunde­rous imputations to their Prince, their mother Church, and this State, then doubtlesse, as they euen Christians now liuing can­not but take them: so the ages to come will euerlastingly note, and censure them both for disloyall Subiects that so traduce a truly, and most christianly religious King; il deseruing children, that so abuse their honourable, and reuerend Fathers, and su­periors of State, and authority: turbulent spirits, not peaceable men, which raise such broiles, troubles, and diuisions in the Church and kingdome (the issues whereof no tongue can fore­tell, and are fearefull being thought of) without cause; and fi­nally neither faithfull, nor godly Preachers, but vngodly broa­chers of vntruthes, and slaunders, and the very authors, and [Page] fautors of horrible cōfusion, & faction in Gods Church, whose peace they shold seek, & promote euē with their deerest blood.

33. Since the Statute for Vniformitie in rites and doc­trine was first enacted, moe then 35. yeeres haue passed, in all which space, neither the Brethren nowe being, nor the Bre­thren afore them liuing, haue hetherto shewen, of the 39. Arti­cles, for names and titles, Which; for number, Howe manie the Articles be which ecclesiastical Ministers necessarily must; howe many which they may not, or neede not, vnlesse they list, subscribe vnto (which I am sure they, or some of them, at one time, or other would haue expressed, had the Lawe fauo­red their recusancie, and they beene able to haue iustified their Maxime, which is, That they are not compellable by subscrip­tion to approoue them all. Againe, since the first establishment of that Statute Lawe, the most reuerend Fathers, and truely re­formed Ministers of this Church (sound, for iudgement; pro­found, for learning; zealous, for affection; sincere, for religion; faithfull, in their Churches; painefull, in their charges; more profitable many waies; of as tender consciences euery way, as any of these Brethren combined), according both to their bounden duties, and (as they are perswaded) to the very pur­port, and true intent of the said Statute, haue alwaies both with their mouthes acknowledged, and with their pennes ap­prooued the 39. Articles of our religion for truthes not to bee doubted of, and godly.

Yea, and the Brethren too themselues (which nowe so scru­pulouslie, when they are orderly called thereunto, doe holde backe their hands, and will subscribe but choisely vnto some of them) euen they with their mouthes (which is equiualent, and all one) haue, & that according to the Statute (or else their liuings be void) vpon their first entrance into all, and singular their ecclesiasticall benefices, openly both read, and testified their consent vnto the said Articles, for number euen nine and thirty, acknowledging them, I say all of them to be agreeable to Gods word: whereof the people in there seuerall charges be ready witnesses to testifie so much before God, & the world.

34. Againe, of these Brethren (that will subscribe but vnto which they please of these Articles) there be some who faine would beate into mens heads, if they could tell howe to make [Page] it credible),A late deuise of the Br. to shunne sub­scribtion. that the Doctrine of our Church is altered from that it was in the raigne of Queene Elizabeth.

But this assertion being too grosse, egregiouslie vntrue, and no way iustifiable, they secondly giue out, and report (so in­dustrious be they to inuent newe shifts to cloake their inuete­rate, and rooted pertinacie) howe the purpose, if not doctrine of our Church is of late altered from that it was. And therefore though they can be wel content to allowe of the old doctrine, and auncient intention: yet vnto the old doctrine, and newe Intention of our Church, they cannot subscribe, might they ei­ther gaine much, or loose whatsoeuer they haue thereby.

Besides, this newe Intendement, contrarie to the old pur­pose, if not doctrine of our Church, is become nowe the maine, & principall obstacle, why they cannot subscribe vnto the booke of Cōmon prayer, & booke of Ordination, as earst they (some of them) foure times haue done, when aswell the Intention, as Doctrine of our Church, was pure, and holy.

Lastly, they seeme not obscurely to intimate vnto the State, that were they sure, or might bee assured, that the purpose of our Church were the same which it was, neither varied from the doctrine; they would be prest, and as readie euen foure, if not fortie times moe, to subscribe vnto the fore mentioned bookes of Common prayer, and of Ordination, as afore times they did, when they were out of doubt the Intention of our Church was correspondent to her Doctrine, that it was sound, & good. I haue foure times subscribed (saith a Brother) to the booke of Common prayer with limitation, & reference of all things therein contained (not vnto the purpose only, or doc­trine only, but) vnto the purpose, & doctrine of the church of England. Yet cannot the same man with a good conscience so much as once more subscribe (which formerly, and that with a good consciēce had subscribed foure times). His reasō is, Be­cause the purpose, if not doctrine of our Church, (to which hee referred his subscriptiō) appeareth to him, by the late Canons, booke of cōference, & some speeches of men in great place, & others, to be varied somewhat from that which he before (not without reason) tooke it to be.

35. The purpose of our Church is best knowne by the Doctrine which shee doth professe; the Doctrine by the 39. Articles, established by Act of Parliament; [Page] the Articles by the words,The purpose, and doctrine of our Church continue the same. whereby they are expressed: and o­ther purpose then the publique Doctrine doth minister; and o­ther Doctrine then in the sayd Articles is contained, our Church neither hath, nor holdeth; and other sense they cannot yeeld, then their words doe impart. The words be the same, and none other, then earst, and first they were. And therefore the sense the same; the Articles the same; the Doctrine the same; and the purpose, & Intention of our Church still one, & the same.

If then her purpose be knowne by her Doctrine, and Arti­cles; and their true sense by their very words: needes must the purpose of our Church be the same, because her Doctrine, and Articles for number, words, sillables, and letters, & euery way be the very same.

And so our Churches intention in her publique Doctrine, and Articles reuealed, being good at the first, it is to still. For her purpose (continuing one, & the same) cannot be ill at the last, which was good (and so beleeued, and acknowledged, e­uen by the Brothers subscription) at the first; or good, in good Queene Elizabeths, and ill, in illustrious King Iames his daies.

36. If the premisses sufficiently explane not the constancy of our Churches purpose in professing religion sincerely, then cast we our eies vpon the Propositions,Neither the Doctrine, nor purpose of our Church alte­red. which she publiquely maintaineth; and if wee find them the same which euer they haue beene, then neede wee not doubt (the Brethren them­selues being Iudges) but the Articles againe, their sense, the Doctrine, purpose, and Intention of the Church of England (the Propositions interpreting, as it were, the said Articles) is the very same it euer was.

Now that the Propositions (pregnantly, and rightly gathe­red, and arising from the articles) be the same, & for substance vnaltered (though vpon good considerations, some fewe be added to the former); and all of them approoued for true, and Christian, by the lawfull, and publike allowance of our Church, the booke here ensuing plainly wil declare, and so demonstrate withall not the Doctrine onely, but intention also of our [Page] Church, to be the same, and not changed: and being vnchanged the bookes then of common prayer, and of ordination too, cō ­sidered in the purpose and intention of the Church of England and reduced to the Propositions (as the Brethren would haue them), be well allowed, and authentically approoued; and the said brethren with as good conscience nowe againe, and afresh may subscribe vnto all the Articles, euen concerning the Booke of common praier, and of ordination, aswell as of the Kings supremacie, and of Religion, as afore, often, and alwaies they did.

37. Fot my selfe (most reuerend Father in God) what my thoughts be of the religion in this realme at this instant pro­fessed, and of all these Articles, if the premisses doe not, that which here followeth will sufficiently demonstrate, Twentie, yea 22, yeares agoe, voluntarily, of mine owne accord, and alto­gether vnconstrained, I published my subscription vnto them; my Faith is not either shaken, or altered, but what it then was, it still is: yeares haue made those haires of mine gray, which weare not; and time, much reading, and experience in theologi­call conflicts, and combates, haue bettered a great deale, but not altered one whit my iudgement, I thanke God.

Nothing haue I denied, nothing gainesaid, which afore I de­liuered.

Thē Propositiōs are (and yet not many) moe; the method, al­tered quotations, added, both for the satisfaction of some lear­ned, and iudicious freinds of mine, requesting it at mine hands, and for the benefit both of the common, and vnlearned, & of the studious, and learned Reader.

The whole worke expresseth aswell my detestation, and re­nunciation of all adversaries and errors, opposite, crossing, or contradicting the doctrine professed by vs, and protected by our King, or any article, or particle of truth of our religion; as my approbation of that truth which in our Church by whole­some Statutes, and ordinances, is confirmed.

There is not an heretike or Schismatike (to speake of) of any speciall marke, that from the Apostles time hitherto, hath discouered himselfe, and his opinions vulgarly in writing, or in [Page] print against our doctrine, but his heresie, fancie, or phrensie may here be seene against one propositiō or other. The Sects, and Sect masters adversaries vnto vs either in the matter, or maine points of our doctrine, or Discipline; to one of our Arti­cles, or other; wholly, or in part, which here be discouered to be taken heed of, and auoided, are many hundres.

38. This, and whatsoeuer els here done, either to the confir­mation of the truth, or detestation of heresies, and errors I doe very meekely present vnto your Grace, as after God, and our King best meriting the patronage thereof.

My selfe am much, the whole Church of England much more bound vnto your Lordship; yea not wee onely nowe li­uing, but our successors also, and posteritie shall haue cause in all ages, while the world shall continue, to magnifie almightie God, for the inestimable benefits, which wee haue and shall re­ceiue from your selfe, and your late Predecessors (D. Whitgift, Grindall, Parker, Cranmer (of famous, and honourable remē ­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 [Page] 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 [...]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.
  • [Page] 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.

¶ 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 [Page 2] both Gods word giueth vs to knowe, that God is one, and no moeThou shalt haue none o­ther Gods be­fore me. Ex. 20.3. the lord our God is Lord onely. Deut. 6.4. Who is God beside the Lord? Psal. 18.31. Hath not one God made vs? Mal. 2 10. There is none other God but one. 1. Cor. 8.4., liuing Mine heart and my flesh reioyce in the liuing God. Psal. 84.2. Ye are the Temple of the liuing God. 2. Cor. 6.16., and true GodFor a long season Israel hath bin without the true God. 2 Chron. 15.3. The Lord is the God of truth, he is the liuing God, and an euerlasting King. Ier. 10.10. This is life eternall, that they know thee to be the onely very God, &c. Ioh. 17.3. Ye turned to God from idols, to serue the liuing and true God. 1. Thess. 1 9., euerlasting O my God, &c. thy yeares endure from generation to generation, &c. thy yeares shall not faile. Psal 102. v. 24, 26, 27. He is the liuing God, and remaineth for euer. Dan. 6.16.: without bodie, parts, or passionsO Lord my God, thou art exc [...]eding great, thou art clothed with glorie, and honour, which couereth himselfe with light as with a garment, &c. Psal. 104. v. 1. &c. God is a spirit. Ioh. 4.24. The Lord is the spirit. 2. Cor. 3.17. He is not a man, that he should repent. 1. Sam. 15.29 I will not execute the fiercenes of my wrath, I will not returne to destroy Israel: for I am God, and not man. Hos. 11.9.: of infinite powerThe sound of the Cherubims wings was heard into the vtter court, as the v [...]ice of the Almightie God, when he speaketh. Ezek. 10.5. I will be a Father vnto you, &c s [...]ith the Lord Almightie. 2. Cor. 6.18 We giue thee thanks, Lord God Almightie. Reuel. 11.17, wisedomeGreat is our Lord, and great is his power: his wisdome is infinite. Psal. 147.5. To God onely wise, be honour and glorie for euer and euer. 1. Tim. 1.17. To God, I say, onely wise be praise through Iesus Christ for euer, Amen. Rom. 16.27., and good­nesPraise ye the Lord, because he is good, for his mercie endureth for euer. Psal. &c.: and Gods people in their publike confessions from Aus­burgh Art. 1., He [...]uetia Confes. 2. ar. 2., Bohemia cap. 3., France art. 1., Flanders art. 2., and Wittem­berge cap. 1., testifie the same.

Errors, and adversaries vnto this truth.

Then impious, & execrable are the opinions of Dragoras, & Theodorus, who fasly denied there was any GodDeos esse du­bitabat Prota­goras, nullos esse omnino Diago­ras, & Th [...]o [...] ­rus Cyreniacus putauerunt. M. T. Ci [...]e. de Nat. Deor. l. 1..

Of Protagoras Protagoras Deos in du­bium vocavit, Diagoras exclusi [...]. Lactan. de fal. Rel. cap. 2., and the Machiuilian Athiests, which are doubtfull whether there be a God.

Of such as fained vnto themselues, diuers and sundrie gods, as did the ManichiesAugust. contra Manich. l. 2 c. 1, 2., the BasilidiansCle­men. Alex. str. l. 5., the ValentiniansValentinus trigintae Deorum praedicator, saith Cyril, catech. 6., the Messalian heretikesEpiphan., the Gentiles, and heathen people, whereof some in place of God, worshipped Beastes vnreaso­nable, as the Aegyptians did a Calfe Exod. 32., an Oxe, Cats, Vulturs, and CrocodilsGand. Merula demi [...]abil. lib. 3. c. 56.; The Syrians, a FishPiscem Syri venerantur. Cic. de Senect., and PigeonsMe­rula de mirab. l. 3. c. 48.; the Persi­ans, [Page 3] a Dragon Histor. of Bel.: some as Gods, haue adored men, vnder the names of Iupiter, Mars, Mercurie, and such likeGods are come downe to vs in the likenes of mē, and they cal­led Barnab [...]s, Iupiter▪ and Paul Mercu­rius, &c. Then Iupiters priest, &c. Act. 14.11. &c. who knoweth not that the citie of the Ephesians is a worshipper of the great Goddesse Di­ana? Act. 19.35.: and some, e­uen at this day for God doe worship Kine, the Sunne, and what they thinke good, so doe inhabitants of Baly in the East IndiesVoiage of the Holland. ships..

Of the Anthropomorphites, which ascribed the forme and lineamentes of man vnto God Theodoret. l. 4. c. 10., thinking God to be like vn­to man.

Of such as put their trust and confidence, to be reposed in God alone, either in men liuing, as doe both the Persians in their SoldanTu es nostra fides, & in te credimus: will the Persians s [...]y vnto the Sol­dan. P. Bizarus rerum Pe [...] sic. l. 11., and the Papists in their Pope, who with them is God Panormit. C. quanto Abbas., their Lord and God Extruag. Joan. 22., of infinite power Extrauag. de transl. epist. Quanto.: or in Saints departed this life, as doe the same Papists, both in their S. Fran­cis, whome they tearme, The glorie of God, prefigured by E­say, when he said, Holy, Holy, Holy, Alcar. Francisc. l. 1. &c. and in their Thomas Becket, whom they say, God hath set ouer the workes of his handsHorum B. virginis Ma. secundum vsum Sarum. p. 51.; or in Beastes vnreasonable, as doth the Mordwite Tar­tarRusse commonvveale. c. 19.; or finally in riches, and other senslesse creatures, as doe the Atheists, and irreligious worldlings.

2. Proposition. God is the maker, and preseruer of all things.

The proofe from Gods word.

THat the world, and all things both visible and invisi­ble therein, both were made, and are preserved, by the al­mightie, and onely power of God, are truthes grounded vpon the holy Scripture, and agreeable to the confessions of Gods people.

For touching the creation of the world, we read that in the beginning God created the heauen and the earth Gen. 11. &c. &c. He made heauen and earthPsal., by him were all things created, [Page 4] which are in heauen, and which are in earth, things visible and invisible, whether Thrones, or Dominions, or Principali­ties, or Powers, all things, were created by him, and for him Coloss. 1.16.: by his Sonne he made the worldesHeb. 1.8., and all these acknowled­ged by the Churches primitiue Creede A­post & Nicen., and reformed at this day Confess. Helv. 2. c. 6, 7. Basil. ar. 1. of Frāce. ar. 7. Fland. ar. 12..

And touching the preseruation of all things by him created: My soule, praise thou the Lord, &c. (saith the Psalmist) which couereth himselfe with light as with a garment, sprea­deth the heauens like a curtaine; which laieth the beames of his chambers in the waters, and maketh the cloudes his chari­ot, and walketh vpon the wings of the winde; which maketh the spirits his messengers, and flaming fire his ministers,Psal. 104.1. &c. &c.

Are not two sparrowes sold for a farthing, and one of them shal not fal on the ground without your Father? yea, and al the haires of your head are numbred, saith our S. ChristMat. 10.29, 30. God, that made the world, and all things that are therein, he is Lord of heauen and earth; he giueth life, and breath, and all things; and hath made of one blood all mankinde to dwel on all the face of the earth, and hath assigned the times which were ordained before, and the bonds of their habitation, saith S. PaulAct. 17.24, 25, 26..

The Sonne is the brightnes of the glorie, and the ingraued forme of his person, and beareth vp all things by his mightie wordHeb. 1.3..

The Churches of God in HeluetiaConfess. 2. [...]. 7., Basil Confess. Basil. ar. 1.2., France Confess. Gal. ar. 18., and FlandersConfess. Belg. ar. 12.13., testifie the verie same.

Errors, and aduersaries vnto these truths.

Hereby are condemned all Heretikes, and errors impugning either the creation of the world by God; or his providence in the continuing, and preseruation of the same.

Of the former sort was,

First Aristotle, and his followers, which said the world was eternal, and without beginning.

Next, the Marcionites, that held, how God made not the world, as being too base a thing for him to create Tertul. lib. 1. contr. Marc..

3. Simon Magus, Saturnius, Meander, Carpocrates, Corin­thus, who ascribed the worldes creation vnto Angels Iren. Epiph. Phila [...]er..

[Page 5]4. The Manichies, who gaue the creation of all things vnto two Gods, or Beginnings: the one good, whereof came good things; the other euill, whence proceeded euill thingsEpip. August. cont. Man. c. 49..

5. The same ManichiesD. August. de side. contra Manich. c. 40., and Priscillianists Concil. Brac. cap. 11., which did affirme man to haue bin the workemanship not of God, but of the Deuill.

6. The Familie of Loue, who deliuer that God by them made heauen, and earth Display of the Fam. of Loue. H. 8. b..

7. The Papists, who giue out how sacrificing Priests are the Creators of Christ Qui creavit me sine me, iam creatur medi­ante me. Stella cleric..

Of the latter sort were,

The Stoike Philosophers, and the Manichies, who are the great patrones of Destinie, Fate, and FortuneSocrat. hist. eccles. l. 1. c. 22..

The Familie of Loue, which may not say, God saue any thing: for they affirme that all things be ruled by nature, and not ordered by God Display of the Fam. H. 5. b..

The old Philosophers, who thought that inferior things were too base for God to be carefull of Dii magna curant, parva negligunt. Cic. de nat. Deor. lib. 2..

And lastly the Epicures, who thinke God is idle, and gouer­neth not the same. Of which minde was Cyprian, who held that God, hauing created the world, did commit the gouer­ment thereof vnto certaine celestial powersIn exposit. Symb..

3. Proposition. In the Vnitie of the Godhead, there is a Trinitie of per­sons.

The proofe from Gods word.

THe Scripture saith,

In the beginning God the FatherThe Father by the Sonne made the worlds. Heb. 1.2., the Sonne In the beginning was the word, and the word was with God, and that word was God. The same was in the beginning with God. Ioh. 1.1, 2., and the holy GhostIn the beginning God created the heauen, and the earth, &c. and the spirit of God mooued vpon the waters. Gen. 1.1, 2., created the heauen, and the earth.

By 1 the word of the 2 Lord were the heauens made, and [Page 6] all the host of them by the 3 Breath of his mouth Psal. 33.6..

Loe, the heauens were opened vnto 1 him; and (Iohn) sawe 2 the Spirit of God descending like a Doue, and lighting vpon him: and loe, a voice from heauen saying, This is 3 my belo­ued Sonne, in whome I am well pleased Math. 3.16, 17.

Because yee are sonnes, 1 God hath sent forth 2 the Spirit of his 3 Sonne into your heartes, which crieth, Abba, Father, saith the Apostle Gal. 4.6.: and againe, The grace of 1 our Lord Iesus Christ, and the loue 2 of God, and the communion of the 3 holy Ghost be with you all 2. Cor. 13.13..

And S. Iohn: There are three which beare record in heauen, 1 The Father, 2 the word, and 3 the holy Ghost, and these three are one 1. Iohn 5.3..

This truth hath alwaies bin Creed Apo. Nic. Athan., and serously is Confess. Helv. 1. art. 6. & 2. c. 3. August. art. 1. Gal. art. 6. Belg. art. 6. Bohem. c. 3. VVittemb. c. 1. Suca [...]. art. 1., confessed in the church of Christ.

Errors, & adversaries vnto this truth.

Then cursed are all opinions of men contrarie herevnto: whereof

Some denied the Trinitie, affirming there is one God, but not three persons in the Godhead: so did the Montanists Socrat. eccles. hist. l. 1. c. 23., and Marcellians Theod. haeret. fab. lib. 2., and so doe the IewesLud. Carettus lib. diuinor. visor. ad Iudae., and Turkes Pol. of the Turk. emp. c. 5..

Some, as the GnostikesClem. Alex. strom. l. 5., Marcionites Epiphan., and Valentinians Cl. Alex. str. l. 4., affirme there be moe Gods then one, and yet not three per­sons, nor of one and the same nature, but of a diuers, and con­trarie disposition.

Some thinke there be three Gods, or spirits; not distingui­shed onely, but diuided also, as did the EnnomeansPhilaster., and TrethectesZanch de 3. El. par. i. l. 7. c. 1..

Some feare not to say, that in worshiping the Trinitie, Chri­stians doe adore three Deuils, worse then all the idols of the Papists: such blasphemers were the Heretikes, Blandrat, and Alciat Calvin. epist..

Some will haue a Quaternitie of persons, not a Trinitie to be worshipped, so did Anastasius the Emperour command; & the Apollinarians did hold Athanas. ad Epictet.. Some doe graunt, and acknow­ledge the names of three in the God-head, but denie their per­sons, such were the Noëtians, Praxeneans, and Hermogenians: [Page 7] This did say, how the same God was called by diuers names in the holy Scripture: and therefore that the Father became flesh, and suffered, because one and the same God is called the Father, the Sonne, and the holy Ghost. For which cause they were tearmed Patripassians. In this number was Sernetus.

Againe, some doe grant the names, and persons of three, and yet depriue not onely the Sonne, and holy Ghost of their diui­nitie, but the whole Trinitie also of their properties. For they say, there be three in heauen, viz. the Father, the Word, and ho­ly Ghost, howbeit (say they) the Father onely is very God; the word is the breath of the Father; and the holy Ghost is the spi­rit created by God of nothing, through the word: spoiling so both the Sonne, and holy Ghost of their deitie, and the whole Trinitie of their properties. Such were the Arrian, and Macedo­nian heretikes, hence by-named Pneumatomachons, because they waged battel with the holy Ghost.

And some doe bring in other names of deitie, besides of the Father, Sonne, and holy Ghost, as did the Priscilianists Concil. Bra­car. cap. 2..

2. Article. Of the word of God, which was made ve­ry man.

The Sonne, which is 1 the word of the Father, begotten from euer-lasting of the Father, the verie, and eternall God, of one substance with the Father, 2 tooke mans nature in the wombe of the blessed virgine, of her substance: so that 3 two whole and perfect natures, that is to say, the God-head and man-hood were ioyned in one person, neuer to be diuided, where-of is one Christ, very God, and verie man: who suffe­red, was crucified, dead, and buried, to reconcile his Father to vs, and to be a Sacrifice, not onely for originall guilt, but also for all actuall sinnes of men.


The propositions.

1. Christ is very God.

2. Christ is very man.

3. Christ is God, and man, and that in one person.

4. Christ is the Sauiour of mankinde.

1. Proposition. Christ is very God.

The proofe from Gods word.

IN the beginning was the Word, and the Word was with God, and that Word was God Ioh. 1.1.. This is written of Christ. Therefore Christ is God.

Christ was begotten of the Father from euerlasting Psal. 2.7. Acts 13.33. Heb. 1.5.. There­fore verie God.

This is life eternall, that they knowe thee to be verie God, and whome thou hast sent, Iesus ChristIohn 17.3..

They shal call his name Emanuel, which is by interpretati­on, God with vs Matth. 1.23..

Christ he is the brightnes of the glorie, and the engraued i­mage of (the Father) his person, and beareth vp all things by his mightie hand Heb. 1.3.. Therefore verie God.

And this both hath bin of the auncient Christians I beleeue in God the Fa­ther &c, and in Iesus Christ his onely Son our Lord. Symb. Apost. The godhead of the Father, of the Sonne, and of the holy Ghost is all one: the glorie equall, the maiestie coeternall. Such as the Fa­ther is, such is the Sonne. The Father vncreate, the Sonne vncreate. The Father incom­prehensible, the Sonne incomprehensible. The Father eternall, the Sonne eternall. The Father is almightie, the Sonne almightie; the Father is God, and the Sonne is God; the Fa­ther is Lord, and the Sonne is Lord. Symbol. Athanas. I beleeue in God the Father almigh­tie &c. and in one Lord, Iesus Christ, the onely begotten Sonne of God, begotten of his Fa­ther before all worlds, God of God, light of light, very God of very God; begotten, not made; beeing of one substance with the Father. Symbol. Nicen., and is the Faith of the reformed Churches Confess. Helvet. 1. ar. 11.2. cap. 11. Bohem. cap. 4.6. August. ar. 6. Gal. ar. 13, 14. Belg. ar. 10. VVittemb. cap. 2. Suevica ar. 2..

The Errors, and adversaries vnto this truth.

Miserably therefore doe they erre, which either denie, or [Page 9] impugne the deitie of our Sauiour, as did certaine old here­tikes. viz.

The Arrians, whereof some were called the Douleians, be­cause in scorne they tearmed the onely begotten of God, the Fathers seruant Theod. haeret. fab. lib. 4..

The Cerinthians Irenaeus..

The Ebionites, among whome some said that Christ Iesus was a meere man; others acknowledged him to be God, but not from euerlasting Euseb. eccles. hist. l. 3. c. 27..

The Eunomians Basil. l. 5. con­tra Eunom..

The Samosatenians, who thought that Christ was not the Sonne of God, before his incarnation Concil. Bra­car. cap. 2..

The Nestorians, whose opinion was, that Christ became God by merit, but was not God by nature Liberatus..

The Macedonians, which vtterly denied the Sonne to be of one substance with the Father Theodoret. l. 4. haeret. fab..

The Agnoites, who held that the diuine nature of Christ was ignorant of some things Gregor. epist. 22. l. 8..

Againe, some late heretikes euen to the death neuer would acknowledge Christ Iesus to be the true and verie God, as namely.

Certaine Catabaptists Zuing. lib. contra Catabap..

Blandrat Beza, epist. 19..

Matthew Hamant (burnt at Norwitch an. 1579. one of whose heresies was that Christ was a meere, and sinnefull man Holnis. chron. 12 [...]99..

Francis Ket (burnt also at Norwitch an. 1588.) who most obstinatelie maintained that Christ was not God til after his resurrection.

Dauid George, sometime of Basil, who affirmed himselfe to be greater for power then euer Christ was Hist. Dauidis Georg..

In oppugning the deitie of our Sauiour with these heretikes ioyne the Iewes Lud. Caret. l. divinor. visor. ad Judaeos., and Turkes, which say that Christ was a good man, such as Moses and Mahomet were Policie of the Turkish Emp. c. 5. p. 16., but not God. Hence Amurath▪ the great Turke in his letters vnto the Emp. Rodolph. the second, an 1593. tearmed our Sauiour in derision, The crucified God; vnto whome may be added the Familie of Loue Display of the Fam. of Loue. H. 7. a..

2. Proposition. Christ is very man.

The proofe from Gods word.

HOlding the humanitie of Christ wee ioyne with the bles­sed Prophets, and Euangelists, who either prophecied of his future incarnation The seed of the woman shall breake thine head. Gen. 3.15. The Scepter shall not de­part &c. vntill Shiloh come. Gen. 49.10., and conception in the wombe of a virgine Behold, a virgine shall conceiue, and beare a sonne. Esa. 7.14., or plainely auouched, and writ, both that the vir­gine Marie was his mother Math. 10.18.23. Luk., and that, as verie man, he grewe, and increased in strength Luk. 2.40., endured hunger When he had fasted 40 daies, and 40 nights, he was afterward hungrie. Mat. 4.2., and thirst Ioh. 4.7. He said, I thirst. Ioh. 19.28., wept Luk. 19.41., and slept Mark. 4.38., and suffered death Math. 27.50. Mark. 15.37. Luk. 23.46. Ioh. 19.30.33..

Hence the auncient Fathers, and Christians,

I beleeue in God, the Father almightie, &c. and in Iesus Christ, &c. which was conceiued by the holy Ghost, borne of the virgine Mary, suffered vnder Pontius Pilate, was crucified, dead and buried Symb. Apost..

The right faith is, that we beleeue and confesse, that our Lord Iesus Christ, the Sonne of God, is God and man. God, of the substance of the Father, begotten before the world; and man, of the substance of his mother, borne in the world. Perfect God, and perfect man, of a reasonable soule, and humane flesh subsisting. Equal to the Father, as touching his Godhead; and inferiour to the Father, touching his manhood Symb. Athan..

I beleeue in one God, the Father almightie, &c. and in one Lord Iesus Christ &c. who for vs men, and for our saluation came downe from heauen, and was incarnate by the holy Ghost of the virgine Marie, and was made man, &c Sym. Nicen..

The verie same testifie Gods people in Heluetia Confess. Helv. 1. ar. 11. & 2. c. 11., Basil, Confes. Basi. ar. 4., Bohemia Confess. Bohem. c. 6., the Lowe countries Confess. Belg. ar. 18., France Con­fess. Gal. ar. 14., Ausburgh Confess. August. ar. 3., Wit­temberg Confess. VVittemb. c. 2., Suevia Confess. Suevica. ar. 2., with many moe besides Harman. confess. praef..

The Errors and adversaries vnto this truth.

Therefore most wicked were the opinions of those men which held, viz. that,

1. Christ really, and indeed had neither bodie, nor soule, but was man in appearance onely, as the Manichies August. l. 14. contra Faust., the Eu­tychians Niceph. l. 18. c. 52., the Marcionites Philast. Beza, epist. 81., and the Saturnians Iren. l. 1. c. 22..

2. Christ had a bodie without a soule; as thought the Euno­mians Basil. contra Eunom., the Arrians Theodoret. haeret. fab. l. 4., the Apollinarians Ruffin. lib. 2. c. 20., with the Theopas­chites Niceph. l. 18. c. 53..

3. Christ tooke not flesh of the virgine Marie; so did the Valentinians thinke Iren. l. 1. c. 1., and so thinke the Anabaptists Confess. Belg. ar. 18., and the Familie of Loue, who make an allegorie of the Incarnati­on of Christ H.N. prophe­cie of the Spir. c. 19. sent. 9..

4. Christ tooke flesh onely, of the virgine, but no soule; as the Arrians Epiphan..

5. Christ tooke flesh not of the virgine onely, but by the seede of man too; so said Ebion Eusch. eccles. hist. l. 3. c. 27., and Carpocrates Iren. l. 1. c. 24.

6. The flesh of Christ was spirituall, and his soule carnal; so dreamed the Valentinians.

7. The carnal bodie of Christ was consubstantial with the Father; as published the Apollinarians Athan. lib. de incar. Christ..

8. The humane nature of Christ before his passion, was deuoide of humane affections; so thought the Seuerites Tertul. lib. de car. Christ. Niceph. lib. 17. c. 29..

3. Proposition. Christ is God, and man, and that in one person.

The proofe from Gods word.

THat the Diuine, and humane natures of Christ, are vnited in one person, it accordeth with the holy Scripture. For, The worde was made flesh, and dwelt among vs (and wee sawe the glorie thereof, as the glorie of the onely begotten of the Father) full of grace and truth, saith the Euangelist Iohn Ioh. 1.14.. And Matthew: Iesus when he was baptized &c. loe, a voice [Page 12] (came) from heauen, saying, This is my beloued Sonne in whome I am well pleased Math. 3.17..

He that descended, is euen the same that ascended, farre a­boue all heauens, that he might fill all things, saith S. Paul Eph. 4.10..

Againe, Christ Iesus, being in the forme of God, thought it no robberie to be equall with God, he made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man, &c. wherefore God hath also highly exalted him, &c. that euery tongue should confesse that Iesus Christ is the Lord, vnto the glorie of God the Father Phil. 2.6, 7, 9, 11..

And the same Apostle: There is one God, and one mediator betweene God and man, euen the man Christ Iesus; who gaue himselfe a ransome for all men 1. Tim. 2.5, 6..

Vpon these, and the like grounds.

I beleeue in God, the Father almightie, &c. and in Iesus Christ his onely Sonne our Lord, which was conceiued by the holy Ghost, borne of the virgine Mary Symbol. A­post..

The right faith is, that wee beleeue and confesse, that our Lord Iesus Christ, the Sonne of God, is God and man, &c. who although he be God and man; yet he is not two, but one Christ. One not by the conuersion of the Godhead into flesh; but by taking of the manhood vnto God. One altogether, not by confusion of substance, but by vnitie of person Symbol. A­than.. I beleeue in one Lord Iesus Christ, the onely begotten sonne of God, begotten of the Father before all worldes, God of God, light of light, very God of very God; begotten not made; beeing of one substance with the Father, by whome all things were made: Who for vs men &c. came downe from heauen, and was incarnate, &c. He suffered, and was buried, &c. and he shall come againe &c Symb. Nicen.. say the ancient and first Christians.

The very same is the beleefe, and confession of all the refor­formed Churches at this present and alwaies hath bin Confess. Helv. 1. c. 11. & 2. ar. 11. Basi. ar. 4. Bohem. ar. 6. Gal. ar. 15. Belg. ar. 19. August. ar. 3. VVittem. c. 2. Suevica, ar. 2. Harmon. confess. praef..

Errors, and adversaries vnto this truth.

Detestable therefore is the error,

[Page 13]Of the Acephalians; who denied the properties of the two natures in Christ Hartman Schedel..

Of the Seuerites Niceph. l. 16. cap. 33.; of Eutiches and Dioscorus, who affirmed the diuinitie, and humanitie of Christ to be of one, and the same nature.

Of the Monothelites; who denied that two wils, viz. a diuine, and humane, were in Christ Volater. l. 17.,

Of Theodorus Mesechius; who said that the word was one thing, and Christ another Magdeburg. eccles hist. Cen. 6. c. 5. fol. 319..

Of Nestorius; who denied the two natures of Christ to be o­therwise vnited, than one freind is ioyned to another Niceph. l. 18. c. 48., which onely is in good will, and affection.

Of Seruetus; who said of Christ, that he was the patterne of all things, and but a figure of the Sonne of God; and that the body of Christ was compact of three vncreated elements Beza epist. 81. Confess. Gal. ar. 14., and so confounded, and ouerthrewe both natures.

4. Proposition. Christ is the Sauiour of mankinde.

The proofe from Gods word.

Christ to be the Sauiour of mankinde we finde it perspicu­ously in the holy Scripture, which teacheth vs that Christ was crucified, dead and buried Math. 27.26. &c.; and that to reconcile his Father vnto vs We were re­conciled to God by the death of his Son. Rom. 5.10. God hath reconciled vs vnto himselfe by Iesus Chr. 2. Cor. 5.18. by his crosse, Eph. 2.16. It pleased the Father &c. by him to reconcile all things vnto himselfe. Colos. 1 19, 20.; and to be a Sacrifice for all sinnes of men He hath borne our infirmities, and carried our sorrowes. Esa. 53.4. He is the lambe of God, which taketh away the sinne of the world. Ioh. 1.29. Christ hath redeemed vs from the curse of the Law, when he was made a curse for vs. G [...]l. 3.13. God h [...]th made him sinne for vs, which knew no sinne, that we should be the righteousnes of God in him 2. Cor. 5.2. He is the reconciliation for our sinne, and not for ours onely, but [...]lso for the whole world. 1. Ioh. 2.2..

Hence, I beleeue the forgiuenes of sinne Symb. Apostol..

He suffered for our saluation Symb. Athanas..

For vs men, and for our saluation, he came downe from hea­uen Symb. Nicen. say our forefathers in their confessions: as doe also our brethren through-out Christendome Conf [...]ss. He [...]vel. 1. c. 11. & 2. ar. 11. Basil. ar. 4. Bohem. ar. 6. Gal. ar. 13.16.17. Belg. ar. 20.21. August. ar. 3. Saxun. ar. 3. VVittemb. c. 2. Suevica. Harmon. confess. praef..

Errors, and aduersaries vnto this truth.

Wicked then are all opinions, and assertions, contrarying, & crossing this truth: as;

That the Father, in his deitie, not the Sonne, in his humanity, did suffer, which error the Patripassians did hold D. August. de Trin. l. 5..

That Christ, aswell in his diuinitie, as in his humanitie, suf­fered for mankind: an error of Apollinaris of old Magdeburg. eccles. hist. Ce [...]. 4. c. 5.; and of Is­lebius, and Andreas Musculus, of late yeares Beza, epist. 60..

That the whole and holy Trinitie was crucified; as said Pe­trus Antiochenus.

That Christ really, and indeed hung not on the crosse: for his passion was in showe onely, said the Cerdonites Iren. l. 1. c. 23., the Eu­ticheans Nic. l. 18. c. 52., and the Manicheans August. contr. Faust. l. 15. c. 10.: and another man, said the Theopaschits Antoni [...]. tit. 13. c. 5. § 3., and Basilides Theod. Tert., yea the very Deuils, and not Christ, said the Manichies August. lib. de Fide, c. 32, 33., suffered, and hung on the crosse.

That the whole passion of Christ is to be vnderstood alle­gorically, and not according to the letter; as the Familie of Loue doe thinke H.N. Instr. ar. 4. sent. 17.29.

That Christ on the Crosse hath suffered 1 for the redempti­on of mankinde, and shall suffer againe for the saluation of the Deuills; such heretikes there haue bin VVitnes Tho. Aquin. on 1. Pet. 3.; 2 as Iesus, but shal a­gaine suffer as Iesus Christ (which was one of Francis Ket his heresies, for which he was burned); 3 for men, but one mother Iane is the Sauiour of women, a most execrable assertion of Postellus, the Iesuite Iesuits Catec. 1. book. c. 10..

The fantasies of the Iacobites Niceph. l. 18. c. 52., and Turkes Lonic. Tur. hist. tom. 1. l. 1..

The popish doctrine touching the Masse, praiers vnto Saintes, Pardons, and Purgatorie, which make the passion of Christ either of none effect, or to put away but originall sinne onely See art. 22.31..

That albeit our Sauiour hath suffered for all men in gene­rall: yet both each man must suffer for himselfe in particular Test. Rhem. in. Rom. 8.17.; and the workes of one man may satisfie the iustice of God for another Ibid. in. Col. 1.24.: which are popish errors.

That Christ died not for the sinns of all men; and that some [Page 15] sinnes are so filthie, and enormous, as Christ his blood vpon true repentance of the delinquents part, cannot wash them a­way: which was Kains Gen. 4., Fr. Spiras Hist. Fr. Spir., and other desperate per­sons error.

That whatsoeuer is written touching Christ his sufferings, must in vs, and with vs be fulfilled; the false doctrine of H.N. Prophet. of the Spir. cap. 19. sent. 3.

3. Article. Of the going downe of Christ into Hell.

As Christ died for vs, and was buried: so also it is to be beleeued, that he went downe into Hell.

The Proposition. Christ went downe into Hell.

The proofe from Gods word.

SVndrie be the texts of Scripture for Christ his descension into Hell.

Mine heart was glad (saith Dauid Psal. 16.10.11. Act. 2.26, 2 [...]., a figure of Christ) & my glorie reioyced, my flesh also shall rest in hope. For why? Thou shalt not leaue my soule in hell.

O Lord my God, I cried vnto thee, and thou hast healed mee. Thou Lord hast brought my soule out of Hell Psal. 30.1, 2..

I will thanke thee, ô Lord my God, with all my heart; & will praise thy name for euermore. For great is thy mercie towards mee; & thou hast deliuered my soule frō the nethermost hell Psal. 86.12.13..

In that he ascended, what is it but that he had also descen­ded first into the lowest parts of the earth? He that descended is euen the same that ascended, farre aboue all heauens, that he might fill all things Eph. 4.9, 10..

O death, where is thy sting? O hell, where is this victorie 1. Cor. 15.53.?

Also that Christ went downe into Hell, all sound Christi­ans [Page 16] both in former daies He descen­ded into hell. Symbol. A­post. Athan., and now liuing Confess. Helv. 2. c. 11. Basil. ar. 2. August. ar. 3. Suevica. ar. 2., doe acknow­ledge: howbeit in the interpretation of the article, there is not that consent as were to be wished, some holding that Christ descended into Hel.

1. As God onely, and not man; as they doe which say, how Christ descended powerfully, and effectually, but not perso­nally into hell; and that the deitie exhibited it selfe, as it were present in the infernall parts, to the terror of the deuill, and o­ther damned spirits.

2. As the man onely; and that as some thinke, in body one­ly, as when death as it were preuailed ouer him lying in the graue; as others deeme, in Soule onely, when he went vnto the place of the reprobate, to the increasing of their torments.

3. As God and man in one person; as they do which affirme that Christ in bodie, and soule, went, some thinke, as it were in­to Hell, when vpon the Crosse, and els where he suffered the terrors and torments prophecied of Esay. 53. v. 6.10. Psal. 116. v. 2. and mentioned, Matth. 26. v. 38. or 27. v. 46. Luk. 22. v. 42. some say euen into Hell (the verie place destinied for the Re­probate) which he entred into the very moment of his Resur­rection, at which time hee shewed and declared himselfe a most glorious conqueror both of death, and Hell, the most powerfull enemies.

Errors, & adversaries vnto this truth.

But till wee know the natiue, and vndoubted sense of this article, and mysterie of religion, persist wee adversaries vnto thē which say:

That Christ descended not into hell at all, calling this arti­cle, an error, and a fable, as Carlile doth Cor [...]ile against D. Smith. p. 28.77..

That Christ beeing dead, descended into the place of euer­lasting torments, where in soule he indured for a time the ve­ry paines which the damned spirits, without intermission, doe abide. Bannisters error Treat. of Ban­nisters errors..

That Christ aliue vpon the crosse, humbled himselfe, Vsque ad inferni tremenda tormenta, euen vnto the dreadfull torments of [Page 17] hell Pagets Catec. Latia.: endured for a time those torments, quales reprobi in aeter­nū sensuri sunt, which the reprobates shall euerlastingly suffer in hell Pis [...]. in Luc. 12.10.: euen despaired of Gods mercie, finding God at this time, Non Patrem, sed Tyrennum, no a Father but a Tyran; and ouercame Despaire by despaire, death by death; hell by hell; & and Satan by Satan Ferus in Matth. 27.: suffered actually All the torments of hell for our redemption; and descended into the heauiest torments that Hell could yeeld Humes re­i [...]i [...]d. p. 38.138.152.: suffered the torments of hell, The se­cond death. Abiection from God Ho. se [...]old catech.: and was made a cursse, that is, had the bitter anguish of Gods wrath in his soule, and body, which is the fire that shall neuer be quenched Giffords ca­tech..

That Christ personally in Soule went downe into Lake Lymbo, to fetch from thence as Canisius; to loose from thēce, as Vaux he saith Vaux catech., the soules of our forefathers,Ca [...]is. catech. which afore his death (as the Papists dreame) were shut vp in the close pri­son of Hell Test. Rh [...]m. an. Luk. 16 26..

That Christ by his descension hath quite turned Hell into Paradise: Costerus, the Iesuits error [...]oster. ins [...]it. l. 5..

4. Article. Of the Resurrection of Christ.

Christ did truly 1 arise againe from death, and tooke againe his bodie, with flesh, bones, and all things appertai­ning to the perfection of mans nature: 2 wherewith he as­cended into heauen, and there sitteth 3 vntill he returne to iudge all men at the last day.

The propositions.

1. Christ is risen from the dead.

2. Christ is ascended into heauen.

3. Christ shall come again at the last day, to iudge all men, euen the quick and the dead.

1. Proposition. Christ is risen from the dead.

The profe from Gods word.

THe resurrection of Christ may easily be prooued from the holy Scriptures, in which it is euident, first that Christ should Thou wilt not suffer thine holy one to see cor­ruption. Psal. 16.10. After he is killed, he shall rise a­gaine the 3. day. Mark. 9.31. & 10.34. Luk. 9.32.; and next that hee did rise from death vnto life, both by his appearing to Marie Magdalene Ioh. 20.14., to diuers women Math. [...]8.9., to two Luke 24 13.15, 30, 31., to tenne Ioh. 20.19., to all the disciples f, to moe then 500. bre­thren at once1. Cor. 15.6., to sundry persons by the space of 40 daies to­gether Act. 1.3.; and by the testimonie also of the Apostles Peter Act. 1.22. & 2.32. 1. Pet. 1.3., & Paul Act. 17.2, 3. Rom. 10.9 1. Cor. 15.4, 5, &c..

A truth both beleeued, and acknowledged by Gods peo­ple from age to age Symbol. Apost. Athan. Nicen. Confess. Helvet. 1. ar. 11. & 2. c. 11. Basil. ar. 4. Bohem. c. 6. Gal. ar. 15.16. Belg. ar. 20. August. ar. 3. Suevica, ar. 2. Har­mon. confess praef..

Errors and adversaries vnto this truth.

Vtterly false then, and vnchristian is the opinion of those men.

Which vtterly denie the resurrection of any flesh, as did the Sadduces The Saddu­ces say there is no resurrecti­on, Matth. 22.23. they denie there is any resurrection. Luk. 20.27. they say there is no resurre­ction, neither angel, nor spi­rit. Act. 23 8., the false Apostles How say som among you that there is no resurrecti­on of the dead. 1. Cor. 15.12.; Simon Magus Epiphan., and the Ma­nichies August. contra Faust. l. 4. c. 16..

Which would acknowledge no resurrection of Christ, as would not, nor will the Iewes Matth. 28.13.15. Lud. Ca­ret, l, divinor. visor., nor heretike Hamant Holinsh. chron. fol. 1299., nor Dauid Georg, one of whose errors was, that the flesh of Christ was dissolued into ashes, and so rose no more Hist. Dauidis Georg..

which affirme (as did Cerinthus) that Christ shall rise againe, but yet is not risen Philaster..

Which say, how our Sauiour, after his resurrection, was so [Page 19] deified, as he reteined no more the parts and properties of his bodie, and soule; nor the vnion of both natures, but is meerely God. So thought the Schwenkfeldians:

Which take the Resurrection of Christ to be but an allego­rie and no true, and certaine historie; as doe the Familie of Loue Display in Allens confess..

2. Proposition. Christ is ascended into heauen.

The proofe from Gods word.

In saying how Christ with his bodie is ascended into hea­uen, and there sitteth, and abideth, we doe agree with the Pro­phets Ps l., Euangelists Math. Act. 1.9. Luk. 24.51., and Apostles Rom. 8.34. Eph. 4.8., with the ancien fathers Symb. Apost. Athan. Nicen., and Gods people our brethren, throughout all Christen­dome Confess. Helv. 1. ar. 11. & 2. c. 11. Basi. ar. 4. Bohem. c. 6. Gal. ar. 15. Belg. ar. 20. August. ar. 3. Saxon. ar. 3. Suevic. ar. 2..

Errors, and adversaries vnto this truth.

But we altogether dissent

From Hamant, the English heretike, which denied the as­cension of Christ Holinsh. chro. fol. 1299..

Also from Ket, the heretike and Apostata, which likewise denied our Sauiours asscension, affirming that his humane na­ture is not in heauen but in Iudaea, gathering a Church and people.

Also from the Germane Vbiquitaries, and Papists, they say­ing that Christ as man, is not onely in heauen, but in earth too at this instant, wheresoeuer the deitie is Ia. Smideli­nus, Vbiquita­tis Apostolus. Beza, epist. 61., these affirming the humane nature of Christ is, wheresoeuer the Sacrament of the Altar is administred Ergo it is not in heauen, vn­les heauen be vpon earth..

Also from the Montanists, Cataphrygians, and Carpocrati­ans Philast. Theo­dor., who held how Christ not in body but in soule ascended into heauen.

From the papists, who say that Christ ascending into heauen [Page 20] carried with him the soules, which he loosed from captiuitie, and bondage of the deuill; euen the soules of the righteous, a­fore that time were not in heauen, but in Lymbo Catech. Tri [...]. in Symb. ver­ba, d. [...]. c. 1. Te [...]t. Rh [...]m. 11. marg. .633..

And lastly from those Germane diuines, which thinke that our Sauiour carried with him into heauen the faithfull people, in soule and bodie, raised at his resurrection D. M [...]. Dom. in Euang. in fe­s [...]o Ascen. Dom. & in epist. Dom. Ascen. D..

3. Proposition. Christ shall come againe at the last day, to iudge all men, euen the quicke and the dead.

The proofe from Gods word.

God annointed Iesus of Nazareth with the holie Ghost, and with power, &c. Hence God raised vp the third day, &c. And he commanded vs to preach vnto the people, & to testifie, that it is hee, that is ordained of God a Iudge of quicke, and dead, saith S. Peter Act 10.38.40, 41..

God shall iudge the world by Iesus Christ Rom. 2.16..

Iesus Christ shall iudge the quicke and dead at his appea­ring, and in his kingdome, &c. Henceforth is laid vp for me the crowne of righteousnesse, which the Lotd, the righteous iudge shall giue mee at that day, and not to mee onely, but vnto all them also that loue his appearing; saith S. Paul 2. Tim. 4.1.8..

The Iudge standeth before the doore, saith. S. Iames Iam. 5.9..

And this Gods church and people doe firmely beleeue and faithfully confesse Symb. Apost. Nicen. Athan. Confess. Helv. 2. c. 11. & 1. ar. 11. Basil. ar. 9. Bo­hem. c. 6. Belg. ar. 37. August. ar. 3. Suevi [...]a, ar. 2..

Errors and adversaries vnto this truth.

On the other side both they abroad, and we at home, ab­horre them for their opinions which said that,

There shallbe no genera [...]l iudgement at all, as did the Mani­chies Philaster., and doe the atheists.

That the deuills, and the most vngodly, some of them, and namely so manie as in hell do call vpon God for mercie, and [Page 21] forgiuenesse, say the Turkes [...] 23., yea of al them, say the Originists [...]. 17., and Catabaptists Bulling con [...]r. Catah [...]. l. 1. tra [...]t. 1., shall be saued.

That the wicked shall not be iudged at all, but shall die as the bruite beasts, and neither rise againe in body, nor come vnto iudgement. An error of the Familie of Loue Dis [...]l [...]y of the Fam. H. 6. b..

That Christ shall not be the future Iudge; so thought both Dauid George, Coppinger and Arthington: For that George rumord himselfe to be the iudge of the whole world [...]. David [...]s Georg., and Coppinger and Arthington, published how one William Hac­ket was come to iudge the world, and themselues to be his angels for the separating the sheepe from Goates Conspir. f [...]r pretend. Ref [...]r. p. 47 55. Arthing. s [...]duc..

That besides Christ, the Pope is iudge of the quick, & dead; An error of the Papists Extrauag. de sent. Excom. C. a nobis, & 24. q. 2..

That afore the iudgement there shall be a golden world, the godly, and none besides, enioying the same peaceably, and gloriously, as the Iewes imagine Confess. Aug. ar. 17..

That the Beleife, touching the general Iudgement of Christ, ouer the liuing, and dead, is a doctrine mysticall, or a mysterie (no historie); as H.N. teacheth H.N. in his Jnstruct. praef. [...]. 5..

That the righteous are alreadie in godly glorie, and shall from henceforth liue euerlastingly with Christ, and raigne vp­on the Earth; as the Familie of Loue holdeth H.N. ibid. [...]. 1. ar. 8. § 35. and in his Euang. c. 1. § 1. [...], confess. in the Displ [...]y..

5. Article. Of the holy Ghost.

The holy Ghost; proceeding from the Father, and the Sonne, 2 is of one substance, maiesty, and glorie, with the Fa­ther, and the Sonne, 1 very, and eternall God.

The Propositions.

1. The holy Ghost, is very, and eternall God.

2. The holy Ghost is of one substance, maiestie, and glorie with the Father and the Sonne.

[Page 22]3. The holy Ghost proceedeth from the Father, and the Sonne.

1. Proposition. The holy Ghost is very, and eternall God.

The proofe from Gods word.

THe holy Ghost to be verie, and eternall God, the Scrip­ture teach vs. For he is the Creator of all things. In the beginning God created the heauen, and the earth, &c. And the spirit of God mooued vpon the waters Gen. 1.1, 2.. O Lord, how mani­fold are thy workes, &c. If thou hide thy face, they are trou­bled, if thou take away their breath, they die, and returne to their dust: if thou send forth thy spirit, they are created Psal. Er­go the holy Ghost is God.

Christians are to be baptized in the name of the holy Ghost Math. 28.19., aswell as of the Father, and the Sonne. Therefore is he verie God.

Ananias lied vnto God Act., and Sapphira tempted God, when both he lied vnto the holy Ghost, and shee tempted the spirit of the Lord.

As God, he chooseth, assigneth, and sendeth forth men for the ministerie of the Gospel Act. 13.2.4.; as God he decreeth or­ders for his Church and peopleAct. 15.28., and as God he is to be invo­cate, and praied vnto, as well as the Father, and the Sonne 2. Cor. 13.13..

Vpon this, and the like words, I beleeue in the holy Ghost Symb. Apost.; I beleeue in the holy Ghost, the Lord and giuer of life Symb. Nicen.; the Catholike Faith is this, that wee worship one God in Trinitie, and Trinitie in Vnitie, &c. The Father is God, the Sonne is God, and the holy God. And yet they are not three Gods, but one GodSymb. Athan., &c. say the auncient Fathers which also is the Faith and confession of all Gods people at this dayConfess. Helv. ar. 6. & 2. c. 3. Basil. ar. 1. Bohe. c. 3. Belg. ar. 8. August. ar. 1. VVittemb. c. 1. Suevica, ar. 1. Gal. 6. Harm. confess. praef..

The Errors and adversaries vnto this truth.

This maketh to the condemnatiō of the Pneumatomacheis, [Page 23] whereof

Some impugne the deitie of the holy Ghost, as did in old time, Samosatenus Epiph. and Photinus Vinc. Lyr. [...]. advers. haer.; of late yeares, Seruetus Beza epist. 1., Ochinus Zanch. de 3. El. l. 4. c. 1., abroad; and Francis Ket burnt at Nor­vvich 14. Ian. 1588., Hamant Holinsh. chro. fol. 1299., and certaine Brownists vvho vvhi­sper in corners that vve must not beleeue in the holy Ghost, saith Bredvvel, vvriting a­gainst Glover. p. 102., among vs at home: Some affirme the holy Ghost to be but a meere creature, as did Arius Theod. l. 5. c. 10., the Semiarians Philast. the Macedonian heretikesSoz. l. 4. c. 27., the TropickesAthan., OchinusZanch. de 3. El. par. l. 2. c. 5.. Some haue assumed the stile, and title of the holy Ghost vnto themselues; as did Simon Magus D. Iren.: Montanus Eus [...]. l. 5. c. 18., and Manes Chry. l. des. S..

Some haue giuen the title of the holy Ghost vnto men, and women; so

Hierax said, that Melchisedech was the holy Ghost Epiphan..

Simon Magus tearmed his Helene the holy Ghost Epiphan..

The Helchesaites saide the holy Ghost was a woman, and the naturall sister of Christ Epiphan..

Many Papists, and namely the Franciscanes Alcar. Fr. l. 1., blush not to say, that S. Francis is the holy Ghost.

2. Proposition. The holy Gost is of one substance, maiestie and glory with the Father, and the Sonne.

The proofe from Gods word.

The holy Ghost effected the incarnation of Christ Math. 1.18 20. Luk. 1 35., teacheth all things Ioh. 14.26.; leadeth into all truthIoh. 16.13., giueth vtterance to his ser­uants Act. 2.4., & gifts vnto his people 1. Cor. 12.8., placeth rulers in the Church and ouerseers to feede the flocke of God Act. 20.28.; sealeth the Elect vnto the day of redemption Eph. 4.30., aswel as the Father, and the sonne: and these three, viz. the Father, the word, and the holy Ghost, are one1. Ioh. 5.7.. Therefore is the holy Ghost of one substance, maiestie, and glory with the Father, and the sonne.

And this was the beleefe of the auncient Fathers.

I beleeue (say they) in the holy Ghost, the Lord and giuer of life, &c. who with the Father and the sonne together is wor­shipped [Page 24] and glorified, who spake by the Prophets Symb. Nicen..

The Godhead of the Father, of the Sonne, and of the holy Ghost, is all one, the glory equal, the maiesty coeternal. Such as the Father is, such is the Son, & such is the holy Ghost. &c, And in this Trinitie none is afore or after other, none is greater or lesse then another: But the whole three persons be coeternall together, and coequal Symb. Atha..

The very same doe all reformed Churches beleeue, and confesse Conf [...]ss. Helv. 1. ar. 6. and 2. c. 3. Basil. ar. 1. Bohem. c. 3. Gal. ar. 1. Belg. ar. 1. Aug [...]st. ar. 1. VVittemb. c. 1.2. Suevi [...]a, ar. 1..

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 Zanch. de 3. El. par. 2. l. 5. c. 1.,

Against the Arrians; who said the holy Ghost was inferior to the Sonne August. cont. Mar. Arcian..

Against the Macedonian heretikes, who held the holy Ghost to be but a minister, and seruant of the Father, and the Sonne Ruffin. l. 1. c. 25.: yet of more excellent maiestie, and dignitie then the Angels Niceph. l. 9. c. 47..

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 Confess. Aug. ar. 8..

A bare power, and efficacie of God working by a secret in­spiration; as the Turkes Pol. of the Turk. Emp. c. 5.; and certaine English Sadduces doe imagine Hutchinson in his Image of God, c. 24. p. 112. a..

The Inheritance allotted to the faithfull H.N. in his Instruct. praef. sent. 7.; and the beeing or vertuous estate of Christ Jdem in his Spir. land. praef. §. 14., as dreameth H.N.

The affection of charitie, or Loue within vs; an error of Pe­trus Lombardus Sent. l. 1. dist. §. 5.2..

Gods loue, fauour, and vertue, whereby he worketh in his children; so thought Ochinus Zanch. de 3. El. par. 2. l. 4. c. 1., and Seruetus Zanch. ib. l. 1. c. 2..

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 Ioh. 14.26., and the sonne sendeth the comfor­ter, the spirit of truth from the Father Ioh. 15. [...]6.; he proceedeth of the Father Ibid., and is sent of the Sonne Ioh. 16.7..

So with vs, say the auncient Fathers, and Christians.

He proceedeth from the Father and the Sonne Symb. Nicen..

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 Symb. Atha., which is the faith of the moderne chri­stians Confess. Helv. 1. c. 3. Gal. c. 3. Belg. ar. 8.11. VVittemb. c. 3. Suevica, ar. 1..

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 Basil. serm. de sp. S..

That the holy Ghost proceedeth from the Father, but not from the sonne: as at this day the GraeciansRusse Com­monvveale, c. 23., the Russians Guagnin. de relig. Moscov., the Moscouites Father de re­lig. Moscov., maintaine.

That there is a double proceeding of the holy Ghost; one temporall, the other eternall; an error of Peter Lombard [...]. Sent. l. 1. distinct. 14., 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.

  • [Page 27]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 Deut. 4.2..

Whatsoeuer I command you, take heed you doe it: thou shalt put nothing thereto, nor take ought therfrom Ibid. 12.32.. Thou [Page 28] shalt not turne away from it to the right hand, nor to the left, that thou maist prosper whither soeuer thou goest Ios. 1.7..

Euery word of God is pure, &c. Put nothing vnto his words least he reprooue thee, and thou be found a liar Prov. 30.5, 6..

These things are written that ye might beleeue, &c. and that in beleeuing yee might haue life through his Name Ioh. 20.31..

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 2. Tim. 3.16, 17..

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 Revel. 22.18, 19..

Hereunto Gods people both alwaies haue, and at this pre­sent doe subscribe Confess. Helv. 1. ar. 1.4. & 2. c. 1. Basil. ar. 10. Bohem. c. 1. Gal. ar. 2.4.5. Belg. ar. 7. Saxon. ar. 1. VVittemb. c. 30. Suev. ar. 1..

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 Aug. contra Petil. l. 1. c. 27., and Pope Leo the tenth, who tearmed the holy Gospel, A fable of Christ Apol. Steph. fol. 358.: and doe the prophane A­theists Nash in Christ his tear [...]s. p. 59. a..

Also to such as debase the credite and estimation of the holy Scriptures, as Dauid George did Hist. Davidi [...] Georg.: and both doe the pa­pists, who haue an opinion that the scriptures of God are not sufficient to instruct mankinde vnto saluation Lindan. l. 1. c. [...].: and the Ana­baptists, which deeme not the holy Bible to be the word of God Bulling. contr. Catabap. l. 1., 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 [Page 29] doctrines, Iniunctions, precepts, and Traditions, as doe the Pa­pists. For of their doctrine, say the Rhemists: whatsoeuer the lawfull Apostles, Pastors, or Preists of Gods church preach in the vnitie of the same Church (meaning the newe church of Rome) is to be taken for Gods owne word Test. Rhem. an. 1. Thes. 2.12.. To the same pur­pose, but more blasphemously Stapletō: As the Iewes were to beleeue Christ: so are wee simply, & in euery thing to beleeue the church (of Rome), whether it teacheth truth or errors Stapl. antid. Euang. in Luc. 10.16. p. 528..

Whatsoeuer by the authoritie of the Church is comman­ded, ought of all men to be esteemed as the very Gospell, saith Abbat Trithemius Tract. de pro­priet. Monach. c. 4., of Popish precepts: and our English Rhemists, He that despiseth the Churches, or her lawfull Pa­stors precepts, And of their Traditions: [...]est. Rhem. an. 1. Thes. 4 8. He that refuseth ecclesi­asticall traditions, deserueth to be throwne out of the church among the Heathen, as well as he which refuseth the Gospell, saith Didacus Stella Stella in Luc. 10. fol. 20., and the counsell of Trent; with like affe­ction of godlines and reuerence, embrace wee, and worship the bookes of the old, and new Testament, and ecclesiasticall Tra­ditions, saith the Counsell Concil. Trid. s [...]ss. 4.. The like opinion haue the Mosco­vites of TraditionsRusse Com. c. 23..

To them finally are we adversarie which aboue the Scriptures doe preferre▪ their owne 1 inuentions, as did the Philosophers; whereof one said of Moses, That good man ma­keth a trimme discourse, but prooueth nothing; and the Grae­cians, to whome the Gospell is foolishnes 1. Cor. [...].23.; 2 and imaginati­ons, as did the Manichies Epiphan., David George Hist. Da. Geo., and doe the Turkes Pol. of the Turk. Emp. c. 3.23., and Familie of Loue Display. A. 6., 3 or Traditions, as doe the Pa­pists, who more cruelly doe punish the violators of their owne Traditions, and ordinances, then they doe the breakers of Gods commandements; 4 or Statutes, Edicts, Iudgements, Proclama­tions &c. proceeding from the braine of man; as Mac [...]hiauell doth, and his schollers.

2. Proposition. All the bookes in the volume of the Bible are not Canonicall, but some are.

[Page 30]That some bookes, and namely those aboue mentioned, are Canonicall, it hath bin graunted by the best learned, and most godly of long time. And as all reformed churches in the world are of the same iudgement with vs; so in their publike Confes­sions, some haue so accounted, and iudged of them as we doeConfess. Gal. ar. 9. Belg. ar. 4..

Adversaries to this truth.

Therefore (to speake first of the canonicall bookes of the old Testament) much haue they offended, which either reiected all, or allowed but some of the bookes of the old testament: of the former sort were the SeueriansTriteut. de eccles. scrip., BasilidesEpiphan., CarpocratesEpiphan., and the ManichiesAugust. de bo­no pers. l. 2. c. 11.; are the Catabaptistes Zuingl. lib. contra Calabap.: of the latter were sundrie, whereof

Some receiued no moe but onely the fiue bookes of Moses, as the SadduceisD. VVhit. de S. Scrip. con­tra Bella [...]. q. 1. c. 3..

Some, of all the bookes in the old testament, reiect the workes of Moses, and namely his foure last bookes; as the Mosco­vitesRusse Com. c. 23..

Some embraced the Law onely, and the Prophets; as the Sa­maritesCyril. catech. 18..

Some esteemed neither the Law, nor the Prophets; as the Ap­pelleansTertul. de praes. haeret..

Some had in contempt the booke of the Canticles, as Sebastian CastelloBeza in vita Calv..

And some the booke of Iob, as the AnabaptistsVVhitak. de S. Scrip. contra Bellar. q. 1. c. 3..

3. Proposition. The third and fourth bookes of Esdras, the booke of Tobias, &c. be Apocrypha.

That diuers, and namely these bookes mentioned, are Apo­crypha, we are neither the first that said; nor they alone which affirme the same. For so iudge of them did the auncient coun­cel at Laodicea Can. 59., and doe the Churches reformed and name­in France Confess. Gal. ar. 3. Confess. Belg. ar. 4., and Belgia c.

Aduersaries vnto this truth.

So that they are to be held, and taken heede of, as Seducers which vpon the Church would thrust, either other mens workes, and deuises, not comprised in the Bible, as would Some, the new Prophets, Barrobas, and Barrolf, of Basilides the heretike E [...]seb. eccles. hist. l 4. c. 8..

Some, the manifestations of Marcion the heretike Tertul. de hae­ret..

Some, the mysteries of Manichie the heritike Magdeburg. eccles. hist. C. 3. c. 11..

Others, Esaias Ascensorium, of Hierax the heretike E [...]iphan..

Others the Gospel after the Egyptians, after S. Andrew, S. Iames the lesser, S. Peter, S. Bartholomew, the 12. Apostles Bar­nabas, Nicodemus, Thaddeus.

The Canons of the Apostles, others.

Others, the Acts of S. Abdie, S. Andreas, S. Paul, Peter, Philip, Thomas.

Others the Reuelation of S. Paul, Peter Steven, Thomas.

Others, the bookes of the Anabaptists, of H.N. with Popish Legendes, and the like,

Or the bookes Apocrypha, within the volume of the Bible, as the Papists, who therefore anathematize, and curse so many as take them not for Canonicall Concil. Trid. sess. 4. decr. de Can. scrip..

4. Proposition. Of the newe Testament all bookes are Canonicall.

Although some of the auncient Fathers, and Doctors, ac­cepted not all the bookes, contained within the volume of the newe Testament, for Canonicall: yet in the end they were wholly taken and receiued by the common consent of the Church of Christ in this world, for the very word of God, as they are at this day, almost in all places, where the Gospel is preached, and professed.

Howbeit we iudge them Canonicall, not so much because learned, and godly men in the Church so haue, and doe receiue, [Page 32] and allowe of them; as for that the holy Spirit in our hearts doth testifie that they are from God: They carrie a sacred and diuine authoritie with them; and they doe also agree in all pointes with the other bookes of God in the old Testament.

Errors, & adversaries vnto this truth.

Therefore in admitting all and euery of these bookes, & ac­knowledging them to be Canonicall, we demonstrate our selues to be against.

Such as reiected all the newe Testament, as did the Iewes, & our Matthew Hamant Holinsh. chro. fol. 1299..

Such as allowed part, but not the whole new Testament; and these were of diuers sorts, whereof

Some allowed of the Euangelists, onely Matthew, as the Cerdonites Euseb. l. 3. c. 27, and Ebionites Jren. l. 1. c. 26.; others onely Luk, as the Marci­onites Iren. ibid., others, onely Iohn as the Valentinians Idem l. 3. c. 11..

Some accepted onely the Acts of the Apostles, as the Tati­ans: others of all other bookes reiected the said Actes, as the ManichiesAugust. lib. de vtil. cred., and the Seuerites Euseb..

Some of S. Pauls epistles, tooke the epistles vnto Timothie, and Titus onely to be Canonical, as Marcion the heretike Jren. l. 3. c. 12..

Some, as Apocryphal, refused the epistle vnto Philemon Theodor. arg. in epist. Pauli ad Tit., others the epistle vnto the Hebrewes, the epistle of S. Iames, as Althemerus Althemer. in. c. 2. epist. Ia., others the first, and second epistles of Iohn with the epistle of Iude, as Wigandus VVigand. Syntag. l. 5.; others the epistle vnto the Hebrewes, of Iames, the two last of Iohn, and of Iude, as Car­dinall Caietane See VVhitak. against VV. Rainolds. c. 7..

Some reiected the booke of S. Iohns reuelations, or the A­pocalypse, as Heshusius Lib. de 600. error. pontif.: we are also against them which al­lowed neither the whole newe Testament, nor those bookes wholly, which they embraced, as the Marcionites, who defa­ced all those places in the Gospell after Luke, and in the epi­stles, which concernd either the diuinitie, or humanitie of our Sauiour Christ Iren. l. 2.5.29..

And lastly are wee against them which receiue the whole new Testament, but deface and put out such textes as mislike [Page 33] them; as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ, alleadging how it was added purposely by the Iewes in derision of Christians Aul. Tur. l. 2. p. 50..

7. Article. Of the old Testament.

1 The old Testament is not contrary to the new. For both in the old, and newe Testament euerlasting life is offe­red to mankinde by Christ, who is the onely mediatour be­tweene God and man, being both God, and man.

2 VVherefore they are not tr be heard, which faine that the old Fathers did looke onely for transitory promises.

Although the law giuen from God by Moses, as touch­ing 3 Ceremonies, and rites, doe not binde Christian men: 4 nor the ciuill precepts thereof ought of necessitie to be re­ceiued in any Common wealth: yet notwithstanding 5 no Christian man whatsoeuer is free from the obedience of the Commandements, which are called morall.

The Propositions.

1. The old Testament is not contrary to the newe.

2. The old Fathers looked for eternall happinesse, through Christ, as well as for temporall blessings.

3. Christians are not bound at all to the obseruation of the Iudaical ceremonies.

4. The Iudiciall lawes of the Iewes are not necessarily to be receiued, or established in any common wealth.

5. No Christian man whatsoeuer is freed from the obedi­ence of the lawe Moral.

1. Proposition. The old Testament is not contrary to the new.

The proofe from Gods word.

THat the old Testament is not contrary to the newe, it may be prooued by many inuincible arguments: yet it is most apparent, in that our Sauiour Christ, very God and very man (as aboue art. 2. hath bin declared) is offered vnto mankind for his eternall saluation, by them both. For,

We learne that there is one and no Christs moe in the new Act. 3.25. G [...]l. 3.8.10., and we learne the same in the old Gen. 22.18..

That Christ is the Sonne of God, in the newe M [...]th 16.16. Act. 13 33., we learne the same in the oldPsal. 2.7..

That Christ is very man, in the new Heb. 2.14, 15, 16.; we learne that he should be so from the old Esa. 11.1. and 53.3..

That Christ was borne at Berhelem in the neweMatth. 2.1., we learne that he should be so from the old Micah. 5.2..

That Christ was borne of a virgine in the new Matth. 1.23., we learne that he should be so from the old Esa. 7.14..

That Christ was honoured of wise men in the new Matth. 2.11., we learne that he should be so, from the old Esa. 60.6..

That he road vpon an Asse vnto Ierusalem, from the newe Matth. 21.1., we learne that he should so doe, from the old Zach. 9.9..

That he was betraied in the new Luke 22.7.: we learne that he should be so, from the old Zach 11.12..

That hee suffered not for his owne, but for our transgressi­ons, in the newe Act. 8.33. 1. Cor. 15.3. 1. Pet. 2.24.; we learne that he should so doe, from the old Esa. 53.5..

In the newe that he rose againe from the graue Act. 2.29.31. 1. Cor. 15.4. Matth. 12.40.; from the old, that he should so do Psal. 16.10. Ionas 1.17. and 2.10..

And in the newe, that he ascended into heauen Eph. 4.8., and in the old, that he should so doe Psal. 68.18.,

The adversaries vnto this truth.

Wee are then adversaries to all them, which reiect, as of no reckoning, the old Testamēt, as did both old heretikes, as Basilides, Carpocrates, and the Manichies See afore ar. 6. prop. 2., and the newe Li­bertines, who say the old Testament is abrogated Bulling. cont. Anabap. l. [...]. c. 14..

2. Proposition. The old Fathers looked for eternall happines, through Christ, as well as for temporall blessings.

The proofe from Gods word.

The old Fathers to haue looked not onely for transitorie promises, but also for eternall happines, through Christ, the ho­ly Scripture doth manifest.

S. Paul saith 1. Cor. 10.1.,

Brethren, I would not haue you ignorant, that all our Fa­thers were vnder the cloude, and all passed through the sa;2. and did all eate the same spirituall meat; and did all drinke the same spirituall drinke▪ 3. (for they dranke of the spirituall Rocke that followed them; and the Rocke was Christ.)

By faith Noe was made heire of the righteousnesse which is by faith Heb. 1i.7..

By faith Moses, when he was come to age, refused to be called the sonne of Pharaohs daughter, and chose rather to suf­fer adversitie with the people of God, then to enioy the plea­sures of sinne for a season; esteeming the rebukes of Christ greater riches, then the treasures of Egypt: for he had respect vnto the recompense of the reward Ibid. 24.25.26. &c.

All these through faith obtained good report, and receiued not the promise; God providing a better thing for vs, that they without vs should not bee made perfite Ib. 39.40..

Abraham reioyced to see my day Ioh. 8.56., Abraham aboue hope, beleeued vnder hope, that hee should be the father of many na­tions Rom. 4.18..

Of which saluation the Prophets haue inquired, and sear­ched 1. Pet. 1.10..

[Page 36]This truth was neuer doubted of in the church of God, and is publikely acknowledged by some confessions Helvet. 2. c. 13. Saxon. ar. 3..

The adversaries vnto this truth.

They are not then to be heard, which thinke the Fathers, & faithfull people before Christ his time, hoped onely for tem­porall, & not for spirituall, & if for spirituall, yet not for etet­nall happines; as did many of the Iewish Atheists Psal. 53.1., and Sad­ducis Acts 23.18., and doe the Familie of Loue, which make the promi­ses of happines, by temporall blessings to be accomplished in this transitorie life.

Hence H. N. very strangely allegorizeth of the land of pro­mise, when he calleth it, The good land of the vpright, and concordable life; and saith that, The louely being, or nature of the Loue, is the life, peace, and ioy, mentioned Rom. 14.6. and the land of promise, wherein hony, and milke floweth, spoken of Exod. 3. a. 13. a. Deut. 8. b. This, and more a great deale to this effect hath H. N. In his booke entit. The spir. land of peace, c. 18. § 10. &c. 25. § 4.

3. Proposition. Christians are not bounde at all to the obseruation of the Iudaicall ceremonies.

The proofe from the word of God.

That neither the whole law ceremoniall of the Iewes, nor any part thereof is necessarily to be obserued of vs christians, the holy Scripture teacheth vs by Peters vision Act. 10.13., the Apostles decree Act. 15.24.29., and by the doctrine of S. Paul Gal. 2.3, 4. and 4.10.11. Eph. 2.14, 15. Coloss. 2.16.17..

As all beleeue, so some Churches publikely acknowlege the sameConfess. Gal. ar. 23. Belg. ar. 25..

Errors & Adversaries to this truth.

In a wrong opinion therefore be they, who are of minde, either that the lawe Ceremoniall whollie is to continue, & be in vse, or that part thereof is yet in force, and must be.

The former of these was the opinion of the false prophetsAct. 15.1.2., [Page 37] the Cerinthians Euseb., the Ebionites Jren. l. 1. c. 26., and is of the Iewes, Arme­nians, and Familie of Loue H. N. euang. c. 13. § 4.9.; the latter is an error of our home Sabbatarians. For say they:

The Sabboth was none of the Ceremonies, which were iustly abrogated at the comming of Christ D. B. Sac. doctrine, 1. booke, p. 11..

When all Iewish things haue bin abrogated, onely (be their very words) the Sabboth hath continued still in the Church in his propet force, that it might appeare that it was of a nature farre differing from them Ibid. p 20..

Whereas all other things were so changed, that they were cleane taken away, as the Preisthood, the Sacrafices, and Sa­craments, this day (meaning the Sabboth day) was so changed that it yet remaineth: which sheweth that though all the other were ceremoniall, and therefore, had an ende, This (Sab­both) was moral, and therefore abideth stillJbid. p. 41..

The Commandement (of sanctifying euery Seuenth day, as in the Mosaicall decalogue) is naturall, morall, and perpetu­all (is their doctrine Jbid. p. 7..)

4. Proposition. The Iudiciall lawes of the Iewes, are not necessarily to be receiued, or established in any Common wealth.

The profe from Gods word.

The truth hereof appeareth, by the Apostles decree Act. 15.20.28, 29.; which sheweth wherevnto onely the primitiue church necessarily was tied

By the Apostles doctrine Rom. 13.1. 1. Pet. 2.13, 14., which enioyneth Christians to yeeld obediēce vnto the ordināces of their lawfull gouerners, and commanders whosoeuer.

By the Apostles example, and namely of the blessed S. Paul Act. 16.37. Act. 22.25. &c. Act. 25.11, 12., who tooke benefit, and made good vse of the Romane, and Emperiall lawes.

Adversaries vnto this truth.

This truth neither is, nor euer was oppugned by any Church. Only among our selues some thinke vs necessarily tied vnto all the Iudicials of Moses, as the Brownists (For they say, The lawes Iudiciall of Moses belong as well vnto Christians, as they did vnto the Iewes Barrovves disco. p. 127..

Others, that wee are bound, though not vnto all: yet vnto some of the Iudicialls, as holdeth T.C. 1. Replie. sect. 1.2., and Philip Stubs Anatom. of abuses, 2. part. D. b..

5. Proposition. No Christian man whosoeuer is freed from the obedience of the law Morall.

The proofe from Gods word.

Thinke not that I am come to destroy the Lawe, or the Pro­phets, I am not come to destroy them, but to fulfill them. For truly I say vnto you (saith our Sauiour Christ), till heauen, and earth perish, one iot, or one title of the law shall not scape, till all things be fulfilled: whosoeuer therefore shall breake one of these least commandements, and teach men so, shall be called the least in the kingdome of heauen, &cMath.

If thou wilt enter into life, keepe the commandements. &c. Thou shalt nor kill, thou shalt not commit adulterie, thou shalt not steale; thou shalt not beare false witnesse; Honour thy fa­ther, and thy mother Math.

Doe wee make the lawe of none effect, through faith? God forbid, yea, we establish the Lawe Rom. 3.31.. Circumcision is nothing and vncircumcision is nothing, but the keeping of the Com­mandements of God 1. Cor. 7.19.. The publike confessions of the Chur­ches of God in France Art. 23., and Belgia Art. 25. agree with this Do­ctrine.

The Errors and adversaries vnto this truth.

Whereby are condemned, as most wicked and vnsond, the opinions

Of the Manichies, who found fault with the whole Lawe of God, as wicked, and prooceeding, not from the true God, but from the Prince of darkenes August. cont. Faust. epist. 11. & 74..

Of Brownist Glouer, whose opinion was, that Loue now is come in the place of the tenne commandements Bredvvel de­tect. p. 119..

Of Iohannes Islebius, and his followers, the Antinonies, who will not haue Gods lawe to be preached; nor the consci­ences of sinners to be terrified, and troubled with the iudge­ments of God Sim. Pauli meth. par. 2. de lege Dei, p. 54..

Of Banister (among our selues) who held how it is vtterly e­uill for the Elect, so much as to thinke, much lesse to speake, or heare of the feare of God (which the Law preacheth) Bannist. error..

8. Article. Of the three Creedes.

1 The three Creedes, Nicene creede, Athanasius creede, and that which is commonly called the Apostles creede, ought thoroughly to be receiued, and beleeued. For 2 they may be prooued by most certaine warrants of holy Scripture.

The propositions.

1. The Nicen, Athanasian, and Apostolicall Creedes, ought to be receiued, and beleeued.

2. The three creedes, viz. the Ni. Athan. and of the Apo­stles, may be prooved by the holy Scripture.

1. Proposition. The Nicen, Athanasian, and Apostolicall Creedes, ought to be receiued, and beleeued.

THis Proposition the Churches of God, both aunciently, and in these daies Confess. Helv. 2. c. 11. Gal. ar. 5. Belg. ar. 9. Saxon. ar. 1., doe acknowledge for true.

The adversaries vnto this truth.

Therefore much out of the way of Godlinesse are they, which tearme the Apostles Creede, A forged patcherie, as Barrowe doth Bar. disco. p. 76., and Athanasius, Sathanasius creede, so did Gregorius Paulus in Polouia Genebr. l. 4. p. 1158., and in the newe Arrians, and Nestorians in Lituania Surius chron. p. 329..

My selfe some [...]8. yeares agoe, heard a great learned man, whose name vpon an other occasion afore is expressed (to whose acquaintance I was artificially brought) which in pri­vate conference betweene him, and my selfe, tearmed worthy Zanchius a Foole, & an Asse, from his booke de tribus Elohim, which refuteth the newe Arrians, against whose sounders, the Creedes of Athanasius, and Nicene were deuised. Him atten­tiuely I heard, but could neuer, since abide for those wordes: & in deede I neuer sawe him since.

2. Proposition. The three Creedes, viz. the Ni. Athan. and of the Apostles, may be prooued by the holy Scripture.

The proofe from Gods word.

Than this assertion nothing is more true. For the Creedes, I meane these three Creedes speake first.

Of one and the same God, whom wee are to beleeue is for essence, but one Deut. 6.4. Mal. 2.10. 1. Cor. 8.4. Eph. 4.5, 6., in persons three Matth. 3.17. Gal. 4.6. 1. Ioh. 5.7., viz. the Father, the Crea­tor [Page 41] Psal. 134.3., the Sonne, the Redeemer Esa. 53.4. Rom. 5.18. Gal. 3.13. Eph. 2.16. 1. Ioh. 2.2., the holy Ghost, the sanctifier 1. Cor. 1.21, 22. 1. Pet. 1.2.. Next of the people of God which we must thinke, and be­leeue is,

The holy Eph. 1.3, 4. & 2.21. Colos. 1.22., and Catholike Church Esa. 54.2. Psal. 87.4. Act. 1.8. &c. Eph. 2.14. Reuel. 5.9.,

The communion of Saints Eph. 4.15. 1. Cor. 10.16. Heb. 10.25. 1. Ioh. 1.7.,

Pardoned of all their sinnes Esa. 44.22. Matth. 18.23, &c. Coloss. 2.13.,

And appointed to arise from death Ioh. 5.28. 1. Cor. 15. Phil. 3.21., and to enioy eternall life, both in body and soule Ioh. 6.39. 1. Pet. 1.4. Reuel. 21.4..

Aduersaries vnto this truth.

Therefore wee are enemies to all adversaries of this do­ctrine, or any whit of the same in them comprised, whether they be Atheists, Iewes, Sadduces, Ebionites, Tretheites, Anti­trinitarains, Apollinarians, Arrians, Manichies, Nestorians, Ori­genians, Turkes, Papists, Familists, Anabaptists, or whosoeuer.

9. Article. Of Originall, or Birth sinne.

1 Originall sinne standeth not in the follwing of Adam as the Pelagians doe vainely talke), but 2 it is the fault, & corruption of the nature of euery man, that naturally is en­gendred of the offspring of Adam, whereby man is very far gone from originall righteousnesse, and is inclined to evill, so that the flesh lusteth against the spirit, and therefore in e­uery person, borne into the world, it deserueth Gods wrath, and damnation.

3 And this infection of nature doth remaine, yea in them that are regenerated, whereby the lust of the flesh, called in Greeke [...]. VVhich some doe expound, the [Page 42] wisedome: some the Sensuallitie, some, the affection: some the desire of the flesh, is not subiect to the law of God. And al­though there is no condemnation for them that beleeue, and are baptised: yet the apostle doth confesse, that 4 Concu­piscence, and Lust hath of it selfe the nature of sinne.

The propositions.

1. There is Originall sinne.

2. Originall sinne is the fault, and corruption of the nature of euery man, &c.

3. Originall sinne remaineth in God his deere children.

4. Concupiscence, euen in the regenerate, is sinne.

1. Proposition. There is Originall sinne.

The proofe from Gods word.

In the holy Scripture we finde of Originall sinne, the cause, the subiect, and the effects: the cause thereof is Adams fall Rom. 5.15. 1. Cor. 15.21., partly by the subtill suggestions of the deuill Gen. 3.4. 2. Cor. 11.3., partly through his owne freewill: and the propagation of Adam his corrupted nature vnto his seede and posteritie.

Except a man be borne againe, he cannot see the kingdom of God, saith our Sauiour ChristIoh. 3.3.. As by one man sinne entred into the world, and death by sinne, and so death went ouer all men: forasmuch as all men haue sinned, saith S. Paul d. As new borne babes desire the sincere milke of the word, that yee may grow thereby, saith S. Peter 1. Pet. 2.2.. And S. Iames Iames 1.18., Of his owne will begate he vs with the word of truth, that we should be as the first fruits of his creatures. And the fore-mentioned Apostle Paul againeEph. 2.1, 3, 4.: You that were dead in trespasses and sinnes, &c. and were by nature the children of wrath, as wel as others. But God, which is rich in mercy, through his great loue where­with he loued vs, euen when we were dead by sinnes, hath [Page 43] quickned vs together in Christ, &c.

The subiect thereof, is the olde man, with all his powers, minde, will, and heart. For in the minde there is darkenes, and ignorance of God, and his will Math. i2.34. Rom. 8.7. 1 Cor. 2.14. 1. Ioh. 3.1. & 5 19, 20.: and in the will and heart of man, there is concupiscence, and rebellious affections against the law of God Math. 5.29. Act. 7.39. and 15.9. Rom. 1.21. Iam. 1.13, 14..

And the effects of this Birth, or Originall sinne, are first a­ctuall sinnes, and they both inward, as vngodly affections; and outward, as wicked lookes, prophane speech, and diuelish acti­ons Math. 15.19.; next, an euill conscience 1. Ioh. 3.21., which bringeth the wrath of God Rom. 1.18. Coloss 3▪ 5, 6., death Ioh. 8.24. Rom. 5.12. Iam. 1.15., and eternall damnation Rom. 5.18..

All churches of God beleeue this, and some in their publike confessions testifie so much Confess. Helvet. 1. ar. 8. & 2. c. 8. Basil. ar. 2. Bohem. c. 4. Gal. ar. 9.11. Belg. ar. 15. August. ar. 1. Saxon. ar. 2..

The Errors, and adversaries vnto this truth.

Thus armed with authoritie, and forces from the word of God, and assisted with the neighbour churches, we offer bat­tell,

1. To the Iewes Fr. Laur. à Villa. nin. de forman. S. con­cion. l. 1. c. 13., Carpocratians Clem. Alex. strom. lib. 3., and Familie of LoueDisplay in Allens confess., who flatly denie there is any originall sinne.

2. To the Papists, which say, that

Originall sinne is of all the least sinne, and lesse then any veniall sinne.

Originall sinne is onely the debt of punishment for the sinne of Adam, and not his fault.

Originall sinne is not properly sinne: all this hath Ruardus Tap­perus Tapp. tract. de pec. Orig..

Such as are infected onely with Originall sinne, are free from all sensible punishment Th. Aquin. l. 4. dist. 16. q. 1. ar. 2..

3. To Florinus and Blastus, who make God the author of sinne Confess. Helv. 2. c. 8. ex Iren..

4. To the Sabbatarians among vs, who teach, that

The life of God in Adam before his fall, could not continue without a Sabbath Sah. doct. 1. booke, p. 15..

[Page 44]The Sabboth was ordained before the fall of Adam, and that not onely to preserue him from falling Jbid., but also that be­ing holy and righteous still, he might haue bin preserued in the fauour of God Ibid. 2. booke, pag. 182.; which D. B. deliuereth in his Sabboth do­ctrine.

5. We are also adversaries to the like curiously affected, who enquire.

Whether it was Gods will, that Adam should fall?

Whether God enforced our first parents to fall?

Why God stayed not Adam from falling? &c.

2. Proposition. Originall sinne is the fault, and corruption of the nature of euery man, &c.

The proofe from Gods word.

Originall sinne is not the Imitation of Adam his disobedi­ence: For the Scripture speaketh of no such thing; neither doth Gods people so thinke, and some Churches, by their extant Confessions, with vs denie the same: as the Church in France Confess. Gal. ar. 10., and the Lowe countries Confess. Belg. ar. 15.: but it is, partly the Imputation of Adam his disobedience vnto vs Rom. 5.12, 16. Confess. August. ar. 2. Saxon. ar. 2. VVitt. c. 4., and partly the fault, and cor­ruption of mans nature Rom. 3 23. and 7.18. Eph. 2.3., as the Churches also acknowledge Confess. Helv. 2. c. 8. Gal. ar. 10. Bohem. c. 4. August. ar. 2. Saxon. ar. 2. VVittemb. c. 4..

The adversaries vnto this truth.

Aduersaries vnto this truth, are,

The Pelagians August. de pec. meritis, c. 1, 2, 3., and Familie of Loue Display in Allens confess., who say that Origi­nall sinne commeth not by propagation, but by Imitation,

Such as ascribe Originall sinne in no sort vnto man, but ei­ther vnto God, as did the Hermogenians Tertull., or vnto the deuil, as did the Valentinians Augustin..

The Manichies, who preached that this sinne is another, and a contrary substance within vs, and proceeded no [...] from our corrupted natureAugust. de haeres..

[Page 45]The Appollinarians, who held originall sinne to be from nature Athan. de in­car. Christi..

The Papists, who affirme that some persons, and namely the virgine Mary Concil. Trid. sess. 5. decr. de pec. Orig. Alb. Mag. c. 74. su­per Euang. Missus est, &c. Paulus de Pa­lacio in Math. c. 11. p. 463., is free from this Originall sinne sinne.

3. Proposition. Originall sinne remaineth in God his deere children.

The proofe from Gods word.

I allow not that which I doe; for what I wouid, that doe I not; but what I hate, that doe I, saith S. Paul Rom. 7.15..

The flesh lusteth against the spirit; and the spirit against the flesh: so that yee cannot doe the same things that yee would Gal. 5.17..

Euery man is tempted, when he is drawen away by his own concupiscence, and is entised Iam. 1.14..

Dearely belooued, I beseech you, as strangers, absteine from fleshly lusts, which fight against the soule 1. Pet. 2.11..

Nothing is more true in the iudgement of Gods people, Confess. Helv. 1. ar. 8. & 2. c. 8. Basil. ar. 2. Gal. ar. 11. Sax­on. ar. 11..

The Errors, and adversaries vnto this truth.

We stand therefore in this point,

Against the Papists, who say that Originall sinne was not at all, much lesse remained in the Virgine Mary Concil. Basil. sess. 36. Test. Rhem. annot. Rom. 5.14..

Against Giselbertus, whose doctrine is, that Baptisme once receiued, there is in the baptized no sinne at al, either originall, or actuallGiselb. lib. al­tercat. Synag. & eccles. c. 8..

Against the Familie of Loue, who affirme that the elect, and regenerate sinne not H.N. docu­ment. sent. c. 2. § 1. c. 13. § 5..

Against the Carpocratians, whereof some boasted them­selues to be euery way as innocent as our Sauiour Christ.Iren. l. c. 24..

Against the Adamites both old Epiphan. and newe Aeneas Sylv. hist. Bohem. c. 41., who said they were in so good a state as Adam was before his fall, there­fore without originall sinne.

Against the Begadores in Almaigne, affirming they were [Page 46] impeccable, and had attained vnto the very top, and pitch of perfection, in vertue, and godlines Carcauza, summā Concil..

4. Proposition. Concupiscence, euen in the regenerate, is sinne.

Concupiscence in whomsoeuer, lusteth against the Spirit Gal. 5.17., fighteth against both the soule 1. Pet. 2.11., and the lawe of the minde Rom. 7.23., and therefore (but that there is no condemnation to them which are in Christ Iesus Rom. 8.1., it bringeth death, and damnation Gal. 5.17.21. Iam. 1.14, 15..

Mortifie therefore your members, which are vpon earth (saith S. Paul Coloss. 3.5. vnto the Colossians) fornication, vncleanes, the inordinate affection, euill concupiscence &c. for the which things sake, the wrath of God commeth on the children of dis­obedience.

And vnto all Christians, S. Peter, I beseech you, as strangers, abstaine from fleshly lusts 1. Pet. 3.11..

To the same purpose is both the doctrine, and Confessions of Gods people Confess. Helv. 2. c. 9. Saxon. ar. 2.10..

Errors, & adversaries vnto this truth.

Therefore wee mislike their opinions, as vnsound, which say that cōcupiscēce either is no sinne at all; or but a veniall sin, the former was an assertion of the Pelagians Confess. Aug. ar. 2., and is of the Pa­pists: that latter was one of Glouers errors.

Francis, the Monke of Colen counted concupiscence no sin, but said it was as naturall, and so no more offensiue before God, for man to lust, then for the Sunne to keepe his course.

Petrus Lombardus saith, that Concupiscence afore Baptis­me is both a punishment, and a sinne, but after Baptisme is no sinne, but onely a punishment Lomb. l. 2. dist. 32..

The Church of Rome, both teacheth that the power of lu­sting is not, but the vse of wicked concupiscence, is euill, and numbred amongst most greiuous sinnes Catech. Trid. praecep. 9.; and decreeth how, Concupiscence is not sinne, but proceedeth from sinne, and [Page 47] inclineth vnto sinne Concil. Trid. ses. S. decreto de pec. Orig..

Glouer, the Brownist said that the intemperate affections of the mind, issuing from Concupiscence, are but veniall sinnes Bred. detect. p. 69.119..

10. Article. Of Freewill.

1 The condition of man, after the fall of Adam is such that he cannot turne, and prepare h [...]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 [Page 48] 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 Confess. Helv. 2. cap. 9. Aug. ar. 28. Saxon. ar. 3.4.7.: 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 Gen. 6.5.; euill, euen from his youth Confess. Helv. 2. c. 9. & 1. ar. 9. Bohem. c. 4.. 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 Simon Pauli meth. par. 2. de lib. Ar., or his minde vnto sinne, as the Mani­chies maintained, affirming how man is not voluntarily brought, but necessarily driuen vnto sinne August. epist. 28..

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 Rom. 8.7, 8..

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 1. Cor. 2.14..

No man can saie that Iesus is the Lord, but by the holy Ghost 1. Cor. 12.3..

Wee are not sufficient of our selues to thinke any thing, as of our selues, but our sufficiencie is from God 2. Cor. 3.5..

Without mee ye can doe nothing, saith our Sauiour Christ Ioh. 15.5..

Which is the confession of the godly reformed Confess. Helv. 1. ar. 9. & 2. c. 9. Basil. ar. 2. Bo­hem. c. 4. Aug. ar. 18. Belg. ar. 14..

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 August. de pec. mer. l. 3., and the Donatists Jdem contra Pelil. cap. 19.: and the same affirme the Anabaptists Z [...]ng. contra Catabap., and Pa­pists. For say the Papists,

Man, by the force & power of nature, may loue God, aboue all things Gab. Biel 3. sent. dist. 37..

Man hath free will to performe euen spirituall and heauenly things Concil. Trid. sess. 6. cap. 1..

Men beleeue not but of their owne free will Test. Rhem. an. Matth. 20.16.. It is in a mans free will to beleeue, or not to beleeue, to obey, or diso­bey the Gospell of truth preached Ibid. annot. marg. p. 408..

The Catholike (popish) religion teacheth freewill Hills quart. 13. reas..

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 Ierem. 31.33..

No man knoweth the Father, but the Son, and he to whome the Sonne will reuiele himMatth. 11.27. Luke 10.22..

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 Matth. 16.17..

No man can say that Iesus is the Lord, but by the holy [Page 50] Ghost 1. Cor. 12.3..

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. 1. Cor. 12.8..

God he purifieth mans hearts, Act. 15.9.; worketh in vs both the will, and the deed Phil. 2.13.; the spirit helpeth our infirmities; for we know not what to pray as wee ought, &c Rom. 8.26.. 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 1. Cor. 6.11..

Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake Phil. 1.29..

And this doe the Churches of God beleeue, and confesse Confess. Helv. 2. cap. 9. Aug. ar. 18. Bohem. c. 4. Saxon. ar. 4..

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 Ioh. 1.29..

Wee are iustified freely by his grace, through the redempti­on that is in Christ Iesus Rom. 3.24..

Wee are bought with a price 1 Cor. 6.20., euen with the pretious blood of Christ, the lambe vndefiled and without spot 1. Pet. 1.19.; which cleanseth vs from all sinne 1. Ioh. 1.7..

By his onely righteousnes, wee are iustified.

By the obedience of one many be made righteous Rom. 5.19..

Christ is the ende of the Lawe for righteousnesse vnto eue­ry one that beleeueth Ibid. 10.4.. He of God is made vnto vs wisdome, and righteousnesse, and sanctification, and redemption 1. Cor. 1.30.: and wee are made the righteousnes of God in him 2. Cor. 5.21.. And therefore from heauen we looke for the Sauiour, euen the Lord Iesus Christ Philip. 3.2 [...]..

And this is the faith, and Confession of all Churches refor­med Confess. Helv. 2. cap. 15. Bohe. c. 6. Gal. ar. 12. Belg. ar. 22. Au­gust. ar. 4. VVit­temb. ar. 5. Suc­vica. c. 3..

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 Math. 5.20..

Nor of Matthewe Hamant; who held that man is iustified by Gods meere mercie without respect vnto the merits ofHolinsh. chro. fol. 1299. [Page 52] 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 P. Iovius eleg. doct. vir. p. 97..

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 Lo [...]ic. Tur. hist. Com. 1. l. 2. par. 2. c. 14.15.18..

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 Display, in Allens confess..

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 Test. Rhem. an. Rom. 8.17.: but also that the workes of one man may satisfie for ano­ther Ibid. an. Col. 1.24..

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 Vaux catech. c 4., by holy water, and such ceremonies Test. Rhem. an. Joh. 13.10., sacred ceremonies Test. Rhem. an. marg. [...]. 258.. 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:

[Page 53]
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.

Horum B. Virg. S. Mar. secundum v [...]um Sarum. 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
Cerem. lib. [...] tit. 7.

By reading certaine parcels of Scripture, according to their vulgars.

Per Euangelica dicta,
Deleantur nostra delicta
Breviar. se­cundum Sarum
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 Mark. 5.36., all that beleeue in Christ, shall receiue re­mission of sinnes Act. 10.43.: frō all things, from which ye could not be iustified by the law of Moses, by Christ euery one that belee­ueth is iustified Act. 13.39..

The Gospel is the power of God vnto saluation to euery one that beleeueth Rom. 1.16..

To him that worketh not, but beleeueth in him that iustifi­eth the vngodly, his faith is counted for righteousnesse Rom. 4.5., Christ is the ende of the law for righteousnesse, to euery one that beleueth Rom. 10.4..

Knowe that a man is not iustified by the workes of the law, [Page 54] but by the faith of Iesus Christ, &c. Gal. 2.16.

God would iustifie the Gentiles through faith, &c. They which be of faith, are blessed with faith full Abraham Gal. 3.8, 9..

By grace are ye saued, through faith, and that not of your selues Eph. 2.8.

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 Phil. 3.8, 9..

The Cburches of Christ by their publike confessions giue testimonie vnto this truth Confess. Helv. [...]. cap. 16. Basil. ar. 8. Bohem. c. 6, 7. Gal. ar. 20. Belg. ar. 22. August. ar. 4. Saxon. ar. 3.8. VVittemb. ar. 4. Suev. cap. 3..

The Errors, and adversaries vnto this truth.

Matth. 27.24.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 Act. 12.1.; Agrippa, in not defending Paul Act. 26.26.; the Iewes in, persecuting the Apostles: and doe the Deuills Iam. 2.19., 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 Canis. catech. c. 1. Vaux catec. [...]. 1. Test. Rhem. an. Rom. 4.14. 1. Tim. 3.15..

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 Conci [...]. Trid. sess. 6. cap. 9. Test. Rhem. an. Rom. 5.1..

Nor they which teach that man is iustified,

Either by workes, without faith, as did the false Apostles in Asia 2. Tim. 1., and do the Turkes, and Anabaptists Bale myst. of iniquit. p. 53..

Or by faith, and workes, as both the Pseudapostles at Hie­rusalem Act. 15.1., the Ebionites Euseb. l. 3. c. 24., and the Papists Test. Rhem. an. Luke. 7. marg. Luk. 10.28. Ioh. 3.18. Iames 2.2 [...]., with the Russi­ans Russie Comm. vveale. cap. 23..

Or neither by faith, nor workes, as they which contemne [Page 55] 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 Catech. c. 3., is the doctrine of Deuills, as Frier Lawrence a Villanicentia De fo [...]atu [...]. S. con [...]. lib. [...]. c. 2 [...].; and the doctrine of Simon Magus, as do the Rhemists Tost. Rhem. an. Act. 8.18..

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 Jsidor. c [...]y [...]. l. 8. c. de haeris., Papists Conci. Trid. sess. 6. c. 16.7., Osiandri [...]ns Calvin. contra Osiand. epist. fol. 303. [...] epist. 1., and Familie of Loue Displ [...]y in A [...] ­lens confess..

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 Psal. 14.2, 3. Psal 53.2. and 51.4. Rom. 5.12..

Eternall life commeth vnto vs, not by desert; but partly of promise Act. 2.30. Act. 3.25. Act. 13.32. 2. Tim. 1.1.. partly of gift Ioh. 17.2. Rom. 6.23. 1. Ioh. 5.11. Reuel. 2.10..

The iust shall liue by faith; and the Law is not of faith Gal. 3.11, 12..

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 Rom. 4.1, 2. Gal. 3.6. Heb. 11.17., the Iewes Act. 2.44. &c., the Samaritans Act. 8.12., Paul 1. Tim. 1.14, 16. Act. 22.16. Phil. 3.6.9., the Eunuch Act. 8.36., the Iailo [...] Act. 16.31. &c., and the Ephesians Eph. 2.4, 5, &c..

All Churches reformed with a sweete consent applaude & confesse this doctrine Confess. Helvet. 2. c. 16. Basil. ar. [...] Bohem. c. 7. Gal. ar. 22. Belg. ar. 24. August. ar. 6.26..

The Errors and adversaries vnto this truth.

Adversaries herevnto are,

The Pharisies, who thought men were iustified by externall righteousnesse, morall Mat. 5.21. &c., and ceremoniall Math. 15.2..

The false Apostles in Asia 2. Tim. 1., and at Ierusalem Act. 15.2..

The Pharisaicall Papists, who against the iustification by faith alone doe hould a iustification by merits, and that of Con­gtuitie, dignitie, condignitie Gab. Biel. l 2. dist. 27. q. 1..

The said Papists teach besides, that life eternall is due vnto vs of debt, because wee deserue it by our good workes Concil. Trid. sess. 6. can. 32..

They teach finally that by good workes our sinnes are pur­ged Petrus a Solo asser. cath. de bonis oper..

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. [Page] 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 Math. 5.16. Ioh. 15.12. Phil. 2.14. &c. 1. Thess. 4.3. &c 2. Tim. 2.19., and requireth righteousnesse, not onely outward of the body Iames 2., but also in­ward of the mind Math. 5.22.28 Act. 24.16., and hath appointed for the vertuous and godly, rewardes both in this life Math. 5.5. Mark. 10.29, 30. 1. Tim. 4.8., and in the world to come Math. 7.21. and 10.32. Luke 14.13, 14. Rom. 2.10., and to the wicked, punishments, spirituall Esa. 59.1, 2. Ioh. 9.31. 1. Ioh. 3.21., corporall Deut. 28.15. &c. Ier. 5.25. Rom. 13.2., and of bodie, and soule, eternall in the pit of hell Math. 10.33. Math. 21.41. &c. 1. Cor. 6.9, 10. Heb. 12.14. &c. 25. Reuel. 21.8..

And this is beleeued and acknowledged by the Churches Confess. Helvet. 2. c. 16. Basil. ar. 8. Bohem. c. 7. Gal. ar. 7. Belg. ar. 24. August. ar. 6. & 26. Saxon. ar. 3.5.6. VVittemb. c. 7. Suevica, c. 4..

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 Iren. Theodor..

Some vtterly cast of all grace, vertue, and godlines, as did the Basilidians Iren. l. 1. c. 23., the Aetians Epiph. l. 3.; the Circumcellians August. contr. Pet. l. 1. c. 24., 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 Cl. Alex. str. l. 3. Epiphan., and Valentinians, Theodor., and is of the Iesuits, Spar. disco. p. 13., and Papists Constitut. O­thonis de con­cub. Cler. rem [...] ­nendi [...]., and periurie in the time of persecution, by the Basilidians Philast. Iren., Helchesaites Eus. l. 6. c. 38., Priscillia­nists August., Henricians D. Bernard. sup. Cant. ser. 65, and Familie of Loue Display, H. 5. b; and violaters of promise, yea and oaths made vnto heretikes Concil. Const. sess. 19. & Co­ch [...]ens hist. Hussi, l. 2. p. 74., as they call them:

[Page 54]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 Pol. of the Turk. Emp. c. 24.. 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 Mat. 7. & 23..

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 Rom. 8.8..

In Iesus Christ neither Circumcision auaileth any thing, nei­ther vncircumcision, but faith which worketh by loue Gal. 5.6..

Vnto the pure are all things pure, but vnto them that are de­filed, and vnbeleeuing is nothing pure Tit. 1.15..

Without faith it i [...] vnpossible to please God Heb. 11.6..

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 Math. 6.22., say, wee are vnprofita­ble seruants Luk. 17.10.: and S. Paul.

Wee know that the lawe is spirituall but I am carnall &c Rom. 7.14..

Wee, which haue the first fruits of the spirit, euen wee doe sigh in our selues▪ &c. and haue infirmities Rom. 8.23.

Ye cannot doe the same thing that ye would Gal. 5.17..

Which is the faith, and confession of the Churches Confess. Helv. 1. cap. 16. Basil. ar. & Bohem. c. 7. Gal. ar. 22. [...] Belg. ar. 24. August. ar. 26. Saxon. ar. [...]. 5.6. VVittemb. c. 7. Suev. c. 4▪.

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 Iren. l. 1. c. 1..

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 Epiphan..

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 Tapp. p. 188..

They are good workes, and acceptable before God, which are done without faith Andrad. de fide, lib. 3..

Workes of themselues, without respect vnto Christ, please God Tapp. p. 189..

Men perfectly may keepe the Lawes of God Tapp. ibid., in which er­ror also be the Anabaptists Bulling. cont. Anabap. l. 4. c. 3., and Familie of Loue Display. L. 6. [...]..

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 Math. 7.16., the wheate, from the chaffe Math. 3.12., the t [...]ue disciples, from the false Ioh. 13.35.; the [Page 56] sonnes of God, from the children of Satan Luk. 6.36. Eph. 1.1. 1. Ioh. 3.10., the regenerate, from the vnbeleeuers Iam. 2.18. 1. Pet. 1.17. Eph. 4.17..

Hereunto the Saints, and Churches doe subscribe Confess. Helvet. 2. c. 16. Basil. ar. 8. Bohem. c. 7. Gal. ar. 22. Belg. ar. 24. Saxon. ar. 3. VVittemb. c. 7. Suevica, c. 4..

Errors, & adversaries vnto this truth.

The faithfull shewe their workes, yet neither to haue them seene of men, as did the hypocriticall Pharisies Math. 6. & 7., nor therby to merit heauen, as doe the Pharisaicall Papists, whose doctrine is, that

Good workes are meritorious Test, Rhem. an. Rom. 2.6. 1. Cor. 3.8. 2. Cor. 5.10. Heb. 6.10. Iam. 2.22..

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 Concil. Trid. sess. 4. c. 3..

Life eternall is due vnto good workes by the iustice of God Concil. Trid. sess. 6. can. 32..

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.

[Page 57]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 Math. 7.16.; not good, but e­uill trees Math. 12.33. Luke 6.43.; not liuely, but dead bowesIoh. 15.4.; not engraffed, but wild oliuesRom. 11.17, 23.; not friends, but enemies Rom. 5.10.; not the sonnes of God, but the children of wrath Eph. 2.3., which bring forth no good fruit. As the Churches also acknowledge Confess. Helv. 2. cap. 15. Aug. ar. 20..

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 Andrad. de Fide, lib. 3..

Good works, not in respect of Christ onely, but in thēselues considered, please God Tapp. p. 189..

The Basilidians placed the doers of ciuill, and philosophical righteousnes, performed without faith in Christ, in the very heauens Clem. Alex. strom. lib. 2..

2. Proposition. Workes done before Iustification deserue not grace of congrui­tie.

[Page 58]The vnregenerate, not yet iustified, haue nothing in them to moue God to be gratious vnto them; and being, as they are, oldEph. 4.22., not newe creatures; enemiesRom. 8.10., not fauourers of Godlines; The children of wrath Eph. 2.2., not of God; sinners Rom. 5.8., not vertuously bent; Infidels Tit. 1.15., and not beleeuers, of congruitie deserue no grace at Gods hands: which is the faith too, and confession of other Churches Confess. Helv. 2. c. 16. Bohem. c. 7. Belg. ar. 23. August. ar. 4.20 Saxon. ar. 3. & 8. VVitt. ar. 5..

Errors and Adversaries vnto this truth.

This ouerthroweth the Popish assertions, concerning me­rits of congruitie Test. Rhem. an. Act. 10.2.; and that by good workes man is iustified before God, and made heire of eternall life Concil. Trid. sess. 6. c. 10..

As euill workes deserue hell fire: so eternall happines is de­serued by good workes Andrad. de Fide, lib. 6..

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 FastingWherefore haue we fast­ed, and thou seest it not? we haue punish­ed our selues, and thou re­gardest it not. Esa. [...]8.3. Did you fast vnto me? Zach. 7.5. They haue their reward. Matth. 6.16., praying, He that turneth away his eare from hearing the Law, euen his praier shall be abominable. Prou. 28.9. When thou pr [...]iest, be not as the hypocrites, &c. they haue their reward. Matth 6.5., almes-deedesTake heede that ye giue not your almes before men, &c. they haue their reward. Math. 6.1, 2., sacrificing vnto GodWill I eate the flesh of Bulls? or drink the blood of goates? Ps. 50.13. Bring me no more oblations in vain: incense is an abomination vnto me, &c. Esa. 1.13. He that killeth a bullocke, is as if he slue a man: hee that sacrificeth a sheepe, as if he cut off a dogges necke: he that offereth an oblation, as if he offered swines blood: he that remembreth incense, as if he blessed an idol. Esa. 66.3., prophecying, and working of miracles, euen in the name of Christ Lord, Lord, haue we not by thy Name prophecied? and by thy Name cast out deuills? and by thy Name done many great workes? Then will I professe to them, I neuer knew you: depart from me, ye that worke iniquitie. Matth. 7.22, 23., yea all their actions whatsoeuer Whatsoeuer is not of faith, is sinne. Rom. 14.23. Vnto them that are defiled, and vnbeleeuing, is nothing pure, but euen their mindes, and consciences are defiled. Tit. 1.15. Without faith it is vnpossible to please God. Heb. 11.6., are abhominable before God.

And this is agreable to the Confessions of our brethren Confess. Hel. 2. c. 15. & 16. Bohe. c. 7. Belg. ar. 23. August. ar. 4.20. Saxō. ar. 3. & 8. VVit­temb. ar. 5..

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 Concil. Trid. sess. 6. an. 7..

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, [Page 60] 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 Iosh. 1.7. Ezek. 20.19.; and to heare, not what man speaketh, but what Christ doth say Mark. 9.7.: & he, teaching the dutie of christians, setteth before them, as their rule, and di­rection, the lawe, and word of God Matth. 5.19., 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 Mark. 7.7..

Teach them to obserue all things whatsoeuer I haue com­manded you Matth. 28.20..

My sheepe here my voice, and know not the voice of stran­gers Ioh. 10.25..

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 Coloss. 2.20., vo­luntarie religion Jbid. 23. sometime the doctrine of Deuills1. Tim. 4.1. and cur­sed Gal. 1.8.: And the same is condemned in all Churches reformed after the word of God Confess. Helv. 2. c. 16. August. ar. 20. Basil. ar. 10. Gal. ar. 24. Belg. ar. 12. Sax. ar. 3.17..

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 In his Asser. catholic. fidei., the RhemistesAanot. marg. Luk. 10.35. 1. Cor. 9.23. 2. Cor. 8.14.; yea and the Coū ­cell of Trent Concil. Trid. sess. 6. c. 10..

2. Proposition. Workes of supererogation are the subversion of godlinesse, and true [Page 61] 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 Matth. 5.19., that mens traditions may be obserued Marke 7.7..

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 2. Tim. 3.16, 17..

God, who is onely wise 1. Tim. 1.17., 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 Confess. Helv. 2. &c. as in the former prop..

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 Test. Rhem. an. 2. Cor. 8.14..

They are tokens of the forgiuenes of sinnes, so well as Bap­tisme; yea deliuer fom the wrath of God, so well as Christ Confess. Aug. ar. 20..

Are greater, and more holy, then are the workes comman­ded in the Decalogue, or Law morall Pet. à Solo assert. Cath. de Lege..

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 from Gods word.

THat Christ was pure from sinne, it is abundantly to be seene in the holy Scriptures. For

Hee was both conceiued Matth. i.20., and borne without sinne Luk 1.36.;

Hee appeared to loose 1. Ioh. 3.8., but not to fulfi [...]l, the workes of Sa­tan.

He liued, and was tempted, yet without sinne Heb. 4.15., and did no sinne 1. Pet. 2.22. knewe no sinne 2. Cor. 5.21.; nor had any sinne in him 1. Ioh. 3.5..

He died a guiltlesse and iust man, euen by the testimonie of [Page 63] Paul Rom. 5.6. &c., Peter Act. 3 4. Stephen M [...]tth. 27.24. Ioh. [...]9 4.6., yea of his advsrsarie, and iudge, Pi­late [...]o [...]f [...]ss. Helv. 1. ar. 11. & 2. c. 11. B [...]hem. c. 4. 7 Gal. ar. 14. Belg. ar. 18..

As ours, such is the confessions of the purer Churches m.

Errors & Adversaries to this truth.

Cursed therefore before God are the Iewes, which said that

Christ was a violator of the Sabboth,

That hee taught,Matth. 12.10. Luke 13.14. Ioh. 5.16. being not lawfully authorized there­vnto Matth. 21.23..

That he forbad tribute to be giuen vnto Caesar Luke 23.2..

That hee was the destroyer of the law Matth. 5.17..

That he ouerthrew all religion, and moued the commons vnto rebellion Luke 23.5..

In this state with the Iewes are

The Marcionites, which said that he dissolued the Law, the Prophets, and all the workes of God Jren. lib. i. c. 29..

The Saturnians, which blazed that his comming into the world was, to ouerthrow the God of the Angels Theodoret..

Our newe Heretikes, viz. Matthew Hamant in England, which divulged that Christ was a sinfull man, and an abomi­nable Idol Holinsh. chro. fol. 1299.; and Leonardus Vairus, among the Papists, which hath written that Christ was Veneficus, or a common poisoner of men, and women Leon. Vairus de Fas [...]. lib. 2. c. 11. cir. a finem..

2. Proposition. All men besides Christ, though regenerate, be sinners.

The proofe from Gods word.

All mē either be regenerate, or vnregenerate, the vnregene­rate be all sinners, vnrighteous prooued pag. 53., & sin in whatsoeuer they do prooued pag. 54..

The regenerate also be not without their sinnes, both origi­nall prooued pag. 39, 40., and actuall prooued pag. 50..

Besides, there is no man iust in the earth, that doth good, and sinneth not, saith the preacher Eccles. 7.22▪, yee cannot doe the same [Page 64] things that ye would Gal. 5.17.: Christ Iesus came into the world to saue sinners, of whome I am cheife, saith S. Paul 1. Tim. 1.15..

In many things we sinne all; is S. Iames saying Iames 3.2., and S. Iohn, If we say we haue no sinne, we deceiue our selues, & the truth is not in vs 1. Ioh. 1.8..

Pray therefore, Forgiue vs our debts Matth. 6.12..

A truth beleeued and confessed by all Churches, expressedly by some Confess. Aug. ar. 20. Sax. ar. 3..

The Errors and adversaries vnto this truth.

Many adversaries hath this truth had, and hath; as the Pa­pists, the Manichies, the Catharans, the Donatists, the Pelagi­ans, Familie of Loue: Marcionites, Adamites, and Carpocrati­ans. For

The Papists say that the blessed virgin was pure from all sinne, both Originall Concil. Trid. sess. 5. decr. de pec. Orig., and actuall. For (these are their owne wordes)

Our Lady neuer sinned Test. Rhem. an. Col. 1.24..

Our Lady sinned not so much as venially in all her lifeTest. Rhem. an. Mark. 3.33.: she exactly fulfilled the whole Law, that is, was without sinne Stapl. an [...]d. euang. in Mat. 12.50. p. 118..

Also of S. Francis they write, that for virtue, and Godlines he was like vnto Christ; and hath fulfilled euery iot of the Law Sicut Adae Deo non parcu­ti, omnis crea­tura rebellis extitit: sic B. Francisco om­nia praecepta Dei implenti, creatura omnis famulata est: omnia Deus subiecit sub p [...] ­dibus eius. Al­car. Fran. lib. 1..

The Manichies Hier. in prol. Dial. contra Pelag., and Catharans Cypr. l. 4. ep. 2., thought, they could not sinne so much as in thought.

The Donatists dreamed how they were so perfect, as they could iustifie other men August. l. 2. cont. Petil. c. 14.

Some were of opinion, as the Pelagians Concil. Meli. cap. 8., and Familie of Loue Display H. 6. b, how they were so free from sinne, as they needed not to say, Forgiue vs our trespasses. Which Familie also teacheth, how there be men liuing as good, and as holy, as euer Christ was. An error of Christopher VitelsAns. to the Fam. libert. L. 3, a cheife Elder in the said Familie: and that

Hee which is a Familist, is either as perfect as Christ, or els a very Deuill Display. H. 6. b..

Some deemed themselues as pure as Paul, Peter, or any men, as the Marcionites Jren. l. 1. c. 9.; yea, as Adam, and Euah before their fal, [Page 65] as the Adamites Epiphan., yea as Iesus Christ himselfe, as the Carpo­cratians Iren. lib. 1. cap. 24..

16. Article. Of sinne after Baptisme.

1 Not euery deadly sinne willingly commited after Baptisme, is sinne against the holy Ghost, and vnpardona­ble. VVherefore the grant of repentance is not to be denied to such as fall into sinne after Baptisme.2 After we haue re­ceiued the holy Ghost we may depart from grace giuen, and into sinne, and by the grace of God (wee may) rise againe, and amend our liues. And therefore they are to be condem­ned, which say, they can no more sinne, as long as they liue heere,3 or denie place of forgiuenes to such as truly repent.

The propositions.

1. Euery sinne committed after Baptisme, is not the sinne aganst the holy Ghost.

2. The very regenerate may depart from grace giuen, and fall into sinne, and yet rise againe, vnto newnesse of life.

3. No men vtterly are to be cast off, as reprobates, which vnfainedly repent.

1. Proposition. Euery sinne committed after Baptisme, is not the sinne against the holy Ghost.

The proofe from Gods word.

THough euery sinne in it selfe considered deserueth dam­nation: yet is there a sinne which shall be punished with [Page 66] many; and a sinne, which shall be punished with few stripes Luk. 12.40.: a sinne vnto death and a sinn not vnto death1. Ioh. 5.6., a sinne against the Father, and the Sonne, which shallbe forgiuen; and a sinne a­gainst the holy Ghost, which neuer shallbe forgiuen Matth. 13.31. Mark. 3.39. Luke 22.10..

So in their extant confessions witnesse the Churches in Bo­hem Confess. Bohe. c 4.. Saxonie Confess. Sax. ar. 10., and Heluetia Conf [...]ss. Helv. 2. c. 8..

Errors, & adversaries vnto this truth.

Diuerslly hath this doctrine bin oppugned. For

Some haue thought all sinnes to be like, and equall, as the Stoikes, Pelagians Concil. Mi­l [...]vit., and Iouinians D. Hieron. ad­vers. In [...]i [...]..

Some haue taught, as Manes the heretike Epiphan., how none of the godly fathers, and others from the beginning of the world, till the 15. yeare of Tiberius the Emperour (though earnestly they did repent, were saued; but were all punished alike with vtter confusion.

Some giue out that such persons be vtterly out of Gods fa­uour, and condemned, which depart out of this world, either a­fore they are baptized, as the Papists doe Sp [...]c. per [...]grin. quaest. d [...]c. 1. c. 3. q. 5. Position. Ingo stad. de Purgat., or afore they come vnto yeares of discretion, as Hieranites did Epiphan..

2. Proposition. The very regenerate may depart from grace giuen and fall into sinne, and yet rise againe vnto newnes of life.

The proofe from the word of God.

That the Regenerate may fall into sinne, and yet rise againe, it is a doctrine grounded vpon the Scriptures. For in them wee euidently may see, that fall they may, partly by the admoniti­ons of our Sauiour vnto the man healed of the Palsie Ioh. 5.14., and vn­to the adultresse Ioh. 8.11.; of S. Paul, vnto the Ephesians Eph 4.21, 22., Colossians, Coloss. 3 8., Hebrewes Heb. 3.12., and Timothie 1. Tim. 1.19. 2. Tim. 4.3. 2. Tim. 2.22., and of S. Peter vnto all the god­ly 1. Pet. 2.10. and 58. 2. Pet 3.17., and partly by the examples of Dauid 2. Sam. 11 4., Salomon 1. king. 11.3., Peter Math., who egregiously, and very offensiuely did fall, and that they [Page 67] doe fall, it is most euident by the fift petitiō of the Lords prai­er were nothing els to prooue the same, but see afore 9. art. Prop. 3. art. 12. prop. 2. art. 15. propo. 2.

Next, that being fallen they may rise againe, and be saued, it is apparent both by the exhortations of the Angell vnto the Churches of Ephesus, Pergamus, and Thyatira Reuel. 2., and by the examples of Peter, who denied Luk. 22.55., and yet afterward confes­sed his master Christ Act. 2.23. &c. & 3.13. & 4.10. &c.; and of all the disciples, who fled Matth. 26 56., and yet returned.

This both granted is, and published for truth by the Chur­ches Confess. Hel [...]. 2. c. 7. Bohem. c. 5.8. Saxon. ar. 10, 11. VVittem. ar. 32. S [...]e [...]ic [...], ar. 15..

The adversaries vnto this truth.

Vnto this truth subscribe will not

Either by the Catharans Magd. eccles. hist. c [...]n. 12. c. 5., Nouatians Eus. l. 5. c. 43., Iouinians Magd. eccles. hist. cent. 4. c. 5., 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 VVilkinson against the F. of Loue, ar. 14..

Regeneration is the restoring of the estate wherein Adam was placed afore his fall Calv. contra Libert. fol. 217..

Or the Papists who are of minde that

The workes of men iustified are perfect in this life Tapp p. 189.. No man which is fallen into sinne, can rise againe, and be saued without their Sacrament of Penance Concil. [...]rid. sess. 6. can. 29..

S. Francis attained vnto the perfection of holines, and could not sinne at all Vis ad apicē venire perfecti­onis? Vita cum moribus atten­de B. Francisci..

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 [Page 68] 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 Matth. 11.28. i. Tim. 2.4..

God is alwaies readie to receiue the penitent into fauour. For there is ioy in heauen for the sinner that conuerteth Luke 15.7..

Christ is grieued when sinners will not repent Luke 19.41, 42. &c..

He shall saue a soule from death, and hide a multitude of sinnes, which conuerteth a sinner from going astray out of his way Iam. 5.20..

The Lord would haue no man to perish, but al men to come to repentance 2. Pet. 3.9..

If wee acknowledge our sinnes, he is faithfull and iust to for­giue vs our sinnes, and to clense vs from all vnrighteousnesse 1. Ioh. 1.9..

Hee exhorteth his erring people to repent, and doe their first workes Reu. 2.5.16.: neither refuseth hee the sinner that repenteth, as appeareth in the example of the Prodigall sonne Luk. 15.20., and of the debter Matth. 18.26. &c..

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 Gal. 6.1..

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 2. Cor. 2.5, 6, 7..

When also he said, Receiue him (meaning Ouesinus Philem. v. 12..

And so teach the Churches Confess. Helv. 2. c. 14. Bohem. c. 5. August. ar. 11. Saxon. ar. 3. VVittem. ar. 12..

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 D. Hieron. adv. Marc., and Nouatians Cypr. epist. 4. ad Antonian., and of late yeares Melchi­or Hoffman, the Arch Heretike of his daies Bulling. contr. Anab. l. 2. c. 13., and the Anabap­tists in Germaine Calv. Institut., and the Barrowists among our selues in England Giffords repl..

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 Magd. eccles. hist. cen. 4. c. 5., and doe the Familie of Loue H. N. spirit. land. c. 33. § 3. c. 34. § 11. c. 37. § 8. and Pro­verbs c. 5. § 15. and Crying voice § 6..

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 Gen. 4., and Iudas Act. 1., in our fathers Franciscus Spira Hist. Fr. Spir., and one Doctor Kraus Luther on Gal. 3. [...]., and in our daies, Bolton euen hee that first hatched that sect in En­gland, which afterward was tearmed Brownisme Giffords repl. to Barr. and Green. p. 17..

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, [Page 70] 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.

[Page 71]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 left hand, is not mine to giue, but (it shall be giuen) to them, for whome it is prepared of my Father Matth. 20.23..

Many are called but fewe chosen Ibid. 22.14..

For the elects sake, those daies shall be shortned Ibid. 24.2..

Feare not little flocke; for it is your Fathers pleasure to giue you a kingdome Luk. 12.32..

I tell you, in that night there shall be two in one bedde; the one shall be receiued, and the other shall be left Ibid. 17.34..

All that the Father giueth mee, shall come vnto me Ioh. 6.37..

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 Act. 13.48., and the other, those whome he knewe before he did also predestinate Rom. 8.29..

Wee are vnto God the sweete sauour of Christ, in them that [Page 72] 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 2. Cor. 2.15, 16.

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 Ies [...] Christ vnto himselfe, &c Eph. 1.3, 4, 5..

The examples also of the elected creatures, man and An­gels Math. 25.34.41. Iude 6., of the two brethren, Abel, and Kaine Gen. 4.4., Isaac, and Isma­el Rom. 9▪7. &c, Iacob, and Esau Mal. 1.2, 3. Rom. 9.13., of the two Eunuches of K. Pharao Gen. 40.20., 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 Luk. 23.39, 40, 43., the two men in the fieldes, and the two women at the Mill Matth. 24.40, 41., 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 1. Cor. 15.12., the Carpocratians Clem. strom. lib. 4., the Valentinians Iren., the Cerdonites Iren., the Manichies Aug. contra Faust. l. 4. c. 16., and the Hieranites Epiphan., and of their opinion be the Familie of Loue H.N. Instr. ar. 5. § 24. Prophecie of the spir. c. 16. § 7..

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 Matth. 25.34..

[Page 73]God hath chosen vs in Iesus Christ before the Foundation of the world Eph. 1.4..

God hath saued vs, &c. according to his owne purpose, and grace, which was giuen to vs through Christ Iesus before the world was 2. Tim. 1.9..

The publike confessions of the Churches, namely in Helue­tia Confess. 2. c. 10.11., Basil ar. 1., and France ar. 10., 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 Ioh. 6.37..

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 Ioh. 10.28, 29.. The gates of hel shall not ouercome the Church Matth. 16.18..

Moreouer whome be predestinate, them hee also glorified Rom. 8.30.. For the giftes and calling of God are without repen­tance Rom. 11.29..

They went o [...]t from vs, but they were not of vs: for if they had beene of vs, they would haue continued with vs 1. Ioh. 3.19..

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

[Page 74]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 errorsBredvvels detect. p. 85..

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 Luke. 10.20..

I knowe mine, and am knowne of mine, is the saying of Christ Iesus Ioh. 10.14..

I suffer all things for the elects sake, saith S. Paul 2. Tim. 2.10..

The very same with vs doe the Churches affirme Confess. Helv. 2. cap. 10. Basil. ar. 1. Gal. ar 12. Belg. ar. 16..

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 VVolf. Mus­culus in epist. ad Philip. praef., and are the Cptabaptists Bulling. cont. Catabap. lib. 1..

All men be elected vnto life euerlasting.

There is no hell, nor future, and eternall misterie at all, but only either in mās opiniō, as hold the AtheistsNash in Chr. his teares, p. 58., or in the heart, and conscience of man in this life, as the Familists main­taine Ramseis, and Allens confess..

No certaine companie be foredestined vnto eternall con­demnation.

None more then others, be predestinate vnto saluation; which was an error of Henry Bolsteck Calvin. epist. ministr. Basil. fol. 105..

[Page 75]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 ReprobatesTest. Rhem. an. Rom. 11.23..

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 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., the cause for­mall, God his infinite mercie, and goodnes I will shew mercie, to whome I will shew mercie. Exod. 33.19. Rom. 9.15.; the cause materi­all, the blood of Christ 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, [...]nd without spot, which was ordained before the foundati­on of the world, but was de [...]lared in the last times for your sakes. 1. Tim. 1.18, 19, 20., the cause finall, or ende, why both God the Father hath loued and Christ for his elect hath suffe­red, is the glorie of God 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., and the saluation of man 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 [...]lay, to make of the same lumpe, one vessell to hon [...]ur, and another vnto dishonour? Rom. 9.21..

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 [Page 76] 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 Test. Rhem. an. Mat. 20.23..

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 Stella in Luc. c. 10. fol. 35..

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 Clem. strom. lib. 2.4..

5. It is in man his power to be elected, the error of Theo­phylact Theoph. in Matth. 22., and of Bolseck Calvin. epist. minist. Helvet. fol. 104..

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 [Page 77] 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 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., and their obedience to the word beeing called Your obedience is come abroad among all. Rom. 16.19. in Christ [...]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., and their adoption by the spirit to be the children of God Ye receiued the spirit of adoption, whereby we [...]rie A [...]a, [...]a [...]her. The s [...]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. M [...]tth. 6 9. And [...]ecause ye are s [...]nnes, God hath sent forth the spirit of his Sonne into your hearts, which crieth Ab [...], Father [...]al. 4.6.; and last of all, their holinesse of life, and virtuous conuersation He hath chosen vs in him, &c. that we should be holy, [...]nd without [...]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..

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 Concil. Trid. s [...]ss. 6. cap. 12. can. 15. Test. Rhem. an. Rom. 8.38. an. 1. Cor. 2.12. an. Phil. 2.12..

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 Test. Rhem. an. Apoc. 9.4.; also, that they which will be saued, must be Franciscans Conform. F. lib. 1. fol. 101., at leastwise become members of the Church of Rome Ans. to the recal. of Iust. c. 8. p. 192..

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 Simon Pauli meth. par. 2. de Lege Dei..

[Page 78]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 Dem [...]n. of Dis. epist. ded..

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 Sar [...]an. de Relig. Ruthen. c. 2. Zuingl. contra Catabap. fol. 10 [...]., Catabaptists, and Familie of Loue Display, H. 6. b. D. 5., 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 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., and in the life to come, glorification 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., alwaies a conformitie to the i­mage of the onely begotten Sonne of God, both in suffering troubles here, and in enioying immortall glory hereafter 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., as testifie all the Churches in their confessions.

The Errors and adversaries vnto this truth.

This is flatly against Papias Tritenhem. de eccles. scrip., Iustinus VVolf. Mus­culus i [...] epist. ad Philip. praef., and all Millinaries Eus. eccl. hist. [...]. 7. c. 23., who denie the eternitie of mans happines, and dreame of I knowe not what blisse in this life to endure a thousand yeares, [Page 79] but no longer.

Also against the Manichies, who said, the soule onely shall be saued Philastrius..

Also against those heretikes which denie the resurrection of the flesh, as did the Carpocratians Clem. strom. lib. 4., Manichies Aug. contra Faust. l. 4. c. 16., and others See afore ar. 4 prop. 1..

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 Epiphan.. So the Papists doe teach, that no infants, dying vnbaptized doe goe to hea­uen, but vnto another place adioyning vnto Hell, called Lim­bus puerorum Positiones In­go [...]stad. de Purgat..

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 Rom. 8.18..

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 Ibid. 31.34..

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 Eph. 1.13, 14..

Greiue not the holy spirit of God, by whom yee are sealed vnto the day of redemption Eph. 4.30..

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 [Page 80] 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 Prosper in e­pist. ad Aug. de reliquis Pela. haeresis. & the Predestinates (a sort of heretikes so called) in old time Magd. eccles. hist. Cent. 5. c. 5. p. 620., 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 Display, in an epist. of the Fa­milies, l. 7. b..

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 Matth. 11.38..

God sent not his Sonne into the world, that he should con­demne the world; but that the world through him might be saued Ioh 3.17..

[Page 81]God will that all men shall be saued, and come vnto the knowledge of the truth 1. Tim. 2.4..

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 Math. 28.19..

Goe into all the world, and preach the Gospell to euery creature. He that shall beleeue, and be baptized, shall be saued: but hee that will not beleeue, shallbe damned Mark. 16.15.16.

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 Matth. 28.19., and all are to participate of the bread, and cuppe at the Lords supper Math. 26.26, 27. 1. Cor. 11.24, 25.

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 2. Sam. 12.13., Manasses after his Idolatrie 2. Chr. 33.12, 13., Peter after his Apostacie Ioh. 21.15. &c., the Thiefe vpon the Crosse Luk. 23.42, 43., the Niniuites Ionas 3.10..

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 Bredvvels de­tect. p. 96..

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 [Page 82] 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 Psal 115.3., in the Prophet Isay Esa. 46.10., and other places of his word, but of his fauour,Rom. 9.15. and good pleasure towards man, reuealed in the holy Scriptures, by Iesus Christ, whome wee are to heare Matth. 3.17..

Subscribed hereunto haue, and doe Gods church euery where.

The adversaries vnto this truth.

This truth is gainesaid by the Phrygians, Montanists, and Messalians Theodoret. l. 3. de haeret. fab., also by the Enthusiastes Beza epist. 8 [...]., Anabaptists Sleidan. com. lib. 6., And Fa­milie of Loue H.N. euang. c. 13. §6., 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 In a letter of theirs vnto the B. of Roch. in VVilk. confut., 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 [Page 83] 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 Rom. 3.9.19, 23..

All men, that would be saued, must be borne againe of the holy Ghost Ioh. 3.3..

No man is iustified by the workes of the Lawe Gal. 3.16., either ce­remoniall Act. 15.24.28. Coloss 2.16, 20. Gal. 5.18., or morall Rom. 3.20.28 Eph. 2.8, 9..

God hateth the doctrine of the Nicolaitanes Reu. 2.15., and of Ba­laam Ibid. 14..

The Reprobate, whose names are not written in the booke of the life of the Lambe, they doe worship the Beast Reu. 13 8..

Punishments eternall, and intolerable are threatned, both to the Beast, and the false prophet Reu. 20.10., and likewise to all such as will not goe out of Babylon Reu. 18.4., and to all Idolaters Reu. 21.8..

The confessions of Gods people are to this ende, and pur­pose 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..

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 Act. 15.1., the Ebionites Iren. l. 1. c. 26., and the Corinthians Philas [...]rius..

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 Clem. Alex. b. 2.4., of Galeatus Martius Pa [...]. [...]ovius leg. doct. vir. p. 97., and Erasmus Roterodam Praef. sua Tuscul. q [...]aest..

That men externally may professe any religion, and not­withstanding be saued, if their affections, and hart be with the Familie of Loue H.N. [...]raef. to his 3. Reform. § 2.6..

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 Pol. of the Turk. emp. c. 23. Lonicer. Turk. hist. tomo 1. l. 2. par. 2. cap. 12..

That men may embrace, and follow the sect, and religion, which they haue most minde vnto, and so doing please God, & and shall be saued: the Lampatians doctrine Damascene..

That no sect euer erred, or were out of the way to heauen; a fancie of the Rhetorians D. August. [...]p. ad Quodvult..

1. Proposition. No man euer was, is, or shalbe 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 Act. 4.12..

Through (Iesus Christ) his name, all that beleeue in him, shall receiue remission of sinnes Act. 10.43..

[Page 85]In thee (viz. Christ Iesus) shall all the Gentiles be blessed Gal. 3.8..

And this is the Faith, and confession of the reformed Chur­chesConfess. Helv. 1. ar. 10.11. & 2. cap. 11.13. Basil. ar. 4. Bohem. cap. 4.10. Gal. ar. 13.16.17. Belg. ar. Augustan. ar. 3. Saxon. ar. 3. VVittemb. c. 8. Suevica, ar. 9. § 2..

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 Iren. lib. 1., (as Simon Magus boasted)▪ by his faire He­lene Iren., (as Matthew Hamant held) by other meanes, and that all persons which worshipped Christ, are abominable Idola­ters Holinsh. chro. fol. 1299., as Neuserus, and Siluanus beleeued by Mahomet Beza resp. ad repetit. Io. And. Cal. p. 8., and therefore he reuolted from Christianitie vnto Turcisme.

Others confesse that wee are saued by the name of Christ, but either not by the right, and true Christ, for they said them­selues, and euery of themselues were Christ, as in old time did Saturninus Epiphan., Manes Euseb. l. 7. c. 3i, Desider, Burdegal, and Eudo de Stella Genebr. chro. l. 3. p. 358.709., and of late yeares, at Basil, Dauid George Hist. David. Georgii., and in England, first one Iohn Moore Stovv., and afterward William Hacket Conspir. for pretend. refor., the former was whipt for the same at Bethlehem in the second of Queene Elizabeth, the other hanged and quartered in Cheap­side, An. 1591.

Or by the true Christ, but either distinguish betweene Iesus and Christ, saying Iesus was one man, and Christ another, as did the Marcionites Philaster..

Or say there be two Christs, one reuealed alreadie in the daies of Tiberius the Emperour, who came for the saluation of the Gentiles, another yet to come, for the redemption of the Iewes, so thought the same Marcionites Tertul. l. 4. contr. Marc., Nestorius held also there were two Christs, whereof one was very God, the o­ther very man, borne of a woman Vincen. Lir. adv. haereses..

Or publish, how none were saued by the true Christ til the 15. yeare of the foresaid Tiberius, an heresie of Manes, and his companie Epiphan..

Others besides (as the Familie of Loue) vnderstand all things [Page 86] written of Christ, allegorically, and not according to the letter of Gods word. For they teach that whatsoeuer is written of Christ, must in vs, and with us be fulfilled H.N. proph. of the Spir. c. 7. § 3..

Others haue thought, yea haue spoken blasphemously of the constant, and holy Martyrs, who for the name of Christ, gaue their liues in England in the raigne of Queene Mary, some say­ing: They were stark fooles, as did Christophet Vitel, a chiefe Elder in the Familie of Loue Ans. to the Fam. let. L. 3. a, others (as Westphalus, and Marbachius) that they were the Diuels martyrs Sturmius, an­tipap. 4. par. 3. p. 189..

19. Article. Of the Church.

1 The visible Church of Christ, 2 is a congregation 3 of faithfull men: in the which 5 the pure word of God is preach­ed, and the Sacraments be duly ministred, according to Christs ordinance, in all those things that of necessitie are requisite to the same.

As 6 the Church of Ierusalem, Alexandria, and Anti­och hath erred: so also 7 the Church of Rome hath erred, not onely in their liuing, and manner of ceremonies, but also in matters of Faith.

The Propositions.

1. There is a Church of Christ, not onely inuisible, but also visible.

2. There is but one Church.

3. The visible Church is a Catholike church.

4. The word of God was, and for time is before the Church.

5. The markes, and tokens of the visible Church, are the due, and true administration of the word; and Sacraments.

[Page 87]6. The visible Church, may, and from time to time hath er­red both in doctrine, and conuersation.

7. The Church of Rome most shamefully hath erred in life, ceremonies, and matters of faith.

1. Proposition. There is a Church of Christ both inuisible, and visible.

The proofe from Gods word.

A true saying is it, the Lord, and he onely knoweth who are his. For to man the Church of Christ is partly inuisi­ble, and visible partly. The inuisible are all the Elect, who be, or shall be either in heauen, triumphing; or on earth fighting a­gainst the flesh, the world, and the Deuill. These as members of the Church are said to be inuisible, not because the men be not seene, but for that their faith, and conscience to Godward is not perfectly, knowne vnto vs.

The members of the visible Church are some of them for God, and some against God: all of them notwithstanding dee­med parts of the Church, and accōnted faithfull, so long as they make no manifest, and open rebellion against the Gospell of Christ.

And all this wee gather from the holy Scripture, where mention is made of the Church inuisible, and triumphing, Rev. 2.26.28. & 3.5.12. & 7, 14.55. inuisible, and militant, in the e­pistles of S. Paul. Gal. 4.29. Eph. 6.10. &c. 2. Tim. 3.12., Peter 1. Pet. 5.9, 10.. and booke of S. Iohns reuelations Reu. 12.7. 11.17. & 17.14., also of the Church visible, and mixed with good and bad, by the parable of the sower Matth. 13.. of the Marriage Matth. 22. and of the Virgins Matth. 25., as also by the saying of our Sauiour Christ Haue not I chosen you twelue, and one of you is a deuill? Ioh. 6.70., and of S. Paul 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..

The Churches beare witnes hereunto 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..

The Errors, and adversaries vnto this truth.

This truth hath many adversaries, whereof

Some renounce our Christ, the Sauiour of mankind; and so thinke his people are not the Church, as the Iewes, Turkes, and heretikes haue done see art. 2. prop. 4. ar. 18. prop. 2..

Some acknowledge no triumphing state of the godly in heauen, but dreame of an euer glorious condition in this world, as the Familie of Loue 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.

Some thinke the church Catholike to be visible, as the Pa­pists Vaux catech. c. 1. Test. Rhem. an. Act. 11.24..

Some imagine the Church militant is not visible at all, as the Libertines.

Some giue out, that the visible church is deuoid of sinne, and sinners, as did the Donatists Aug. contra Petil. cap. 19., and doe the Anabaptists Calvin. contra Libert., Fami­lie of Loue H.N. [...]. exhort. c. 13. § 10. & 1. epist. praef., Brownists A confused gathering together (of good and badde in publike assemblies) is no Church. The Brovvnists ansvver to M. Cartvvright▪ p. 39., and Barroistes The assemblies of good and bad together, are no Churches, but heapes of prophane people, saith Barrovv in his dis­coverie. p. 33..

2. Proposition. There is but one Church.

The proofe from Gods word.

When wee doe say that the Church is visible, inuisible; and that there is a Westerne, East, Greeke, Latine, English Church, wee meane not that there be diuers Churches of Christ, but that one, and the same Church is diuersly taken and vnder­stood, and also hath many particular Churches, as the Sea many riuers, and armes, branching from it. For the visible Church is not many congregations, but one companie of the faithfull.

Wee being many are one Body in Christ, and euery one, one anothers members Rom. 12.5..

Wee that are many, are one Bread, and one Body 1. Cor. 10.17..

[Page 89]For as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body: euen so is Christ. For by one spirit, are we all baptized into one body, &c. Now ye are the body of Christ, and members for your part 1. Cor. 12.12, 13.27..

For as wee haue many members in one body, and all mem­bers haue not the same office: so wee beeing many, are one bo­dy in Christ, and euery one, one anothers members Rom. 12.4, 5..

There is neither Iewe, nor Grecian; there is neither bond, nor free; there is neither male, nor female; for yee are all one in Christ Iesus Gal. 3.28..

All Gods people agree with vs in this point Confess. Helv. 2. cap. 17. Bohe. cap. 8. Gal. ar. 26. Belg. ar. 27. August. ar. 27. VVittemb. ar. 32. Suc [...]. ar. 15..

The Errors, and adversaries vnto this truth.

The adversaries vnto the 18. article, be also, for a great part, adversaries vnto this truth.

Furthermore, although it be acknowledged by many, and they too baptized for Christians, that there is but one Church: yet the same persons doe erre, which condemne so many (as no members of Christs church) which ioyne not with them in their singular, and priuate opinions, arrogating the stile, and title vnto themselues onely, and denying all other men to be either the Church, or members of the body of Christ. Such are

The Russeis, who boast, how themselues with the Grecians, are the onely Church of God Alex. Gaguine de relig. Mosc. p. 231.. themselues onely are the men who shall be saued Sacranus de [...] relig. Ruthen. cap. 2. p. 188., all Christians beside themselues, are no better then Turkes Russic Comm. cap. 25 p. 103. b.

The Papists also which say, that

The present Church of Rome is Gods Church, Test. Rhem. an. marg. p. 323. Gods ca­tholike church Ans. to the re­cul. of Inst. cap. 7. p. 151., the mysticall body of Christ Quod libets. p. 34 [...].; Papists, Catho­likes, and true christians, are all one Test. Rhem. an. marg. p. 323.

Muncer, and the Anabaptists, tearmed themselues (cleane opposite to the church of Christ) the elect of God; and said that all other men were wicked, and worthie to be slaine Sl [...]idan. hist. lib. 5..

The Familie of Loue, who publish how themselues onely [Page 90] are the Church, and all other men are Heathen Allens confess., and Beastes Display H. 6. b, themselues onely are the Catholike Church of God Vitels letter, display D. 5., the Saints of God, and his acceptable people H.N. instruct. ar. 8. § 35. ar. 9. § 36., and that such as are no Familists, they haue no liuing God, Fidel. declar. c. 4. § 11., and shall perish H.N. euang. cap. 4. § 7..

The Puritanes finally they say,

If God haue any Church, or people in the land, no doubt the title (Puritane) is giuen them Dial. concer. the strife. p. 10.; Notable wordes, either God hath no Church in England, or Puritanes are the Church.

The Marprelate is not afraide to vtter this speech.

They against whome I deale (namely the ecclesiasticall offi­cers, as Bishops, and their fauourers, and partakers) haue so prouoked the anger of the Lord, and praiers of his Church, as stand long they cannot Protest. p. 16., others, of the said Bishops, and the like, write thus, they bidde battell to Christ, and his Church, and it must bid defiance to them till they yeeld 2. Admon..

3. Proposition. The visible Church is a Catholike Church.

The proofe from Gods word.

The visible Church, properly vnderstood, is but a part of the Catholike: yet forasmuch as it is a Congregation of the faith­full, who are for calling, Gouernours, and subiects, noble and base: rich and poore: teachers, and learners: for sexe, men and women, for age, old and young, for nation, Iewes and Gentils, Grecians and Barbarians, for time and continuance, in all a­ges, euen from our first parents, it may rightly be called a Ca­tholike Church.

This is groūded vpon Gods word, where wee finde that ex­cluded is no calling 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., no sexe 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., none age He that shall beleeue, and is baptized, shall be sued. Mark. 16.16. By him euery one that beleeueth, is iustified. Act. 13.39. Hee is the head of the Law to e­uery one that beleeueth. Rom. 10.4., no nation They shall [...]ome from the East, and fr [...]m the West, and from the North, and from the South, and sh [...]ll sit at table in the kingdome of God. Luk. 13.28. The promise is m [...]de vnto you, and to your children, and to all that are a farre off, &c Act. 2. [...]9 In euery n [...]tion he that feareth God, and worketh righteousnes, is accepted with him. Act. 10.35., and that the Church, as it hath bin from the worldes beginning Reu. 13.8., so shall it continue to the end Matth. 28.20..

And this is the confession of the Churches Conf [...]ss. Helvet. 2. cap. 17. Bohem. cap. 8. Belg. ar. 27. VVittemb. ar. 32..

Errors and Adversaries vnto this truth.

Vnsound be they in religion therefore which haue, and doe as it were tie the church to a certaine August. lib. 2. cont. Pet. c. 15., country, as the Dona­tists did to Africa a people, as the Iewes to themselues Clenard. epist. lib. 2. p. 196., per­sons, place, calling, or time, as doe the Papists,

To certaine persons, when they say,

The Church is founded vpon Peter, and his successours Confess. Petro­ceniensis, c. 26..

All that will be saued, must of necessitie be subiect to the Bishop of Rome Banifac. 8. C. Vnam extra de maior, & obed..

The true Church is vnited to the obedience of the Pope of Rome Bell. de eccl. milit. c. 2..

To a certaine place when they say

The Church of Rome is the Catholike Church Test. Rhem. an. 1. Tim. 3.15..

The Church of Rome is the mother of the faith Jus canonic. distinct. 22..

To a certaine calling, by their Petrus a Soto, to Bishops, and Prelates Pet. à Soto asser. p. 133..

To a certaine time, as when the said Papists affirme, how

The time was when holynes was onely in the virgine Mary Coster. enchir. con., when faith rested onely in the virgine Mary Disput. con­cil. Basil. Acts and Monu. in K.H. 6. fol. 796., when all the faith was lost, saue onely in our Lady Festival feriâ 4. post festum Palmarum..

It is a bold assertion also, and very presumptuous of Aposta­ta Hill, that in England al men were Papists without exception from the first Christening thereof, vntill the age of K. Henry the eight Hils quart. 1. reas. p. 5..

4. Proposition. The word of God was, and for time, is before the Church.

The proofe from Gods word.

Forasmuch as the visible Church of Christ is a Congregation of men (either in the eies of God, or in the iudgement of the godly) faithfull, it followeth, that the word of God must be a­fore the Church for time, as likewise for authoritie. For time, because Gods word is the Seede, the faithfull the Corne Luk. 8.11, 12., and the Children 1. Pet. 1.23., Gods worde is the Rocke, or foundation Matth. 16.18. Eph. 2.20., the faithfull, the House Eph. 2.21..

For authoritie also the word is before the Church; because the voice of the Church is the voice of man, who hath erred, and may erre from the truth: but the voice of the word, is Gods voice 2. Tim. 3.16. 2. Pet. 1.21., who cannot deceiue, nor be deceiued.

Of this iudgement be the Churches reformed Confess. Helv. i. ar. 14. & 2. cap. 13.17. Bohe. c. 1.8. Gal. ar. 7. Belg. ar. 3.7. Saxon. ar. 1.11. Su [...]v. ar. 1..

Aduersaries vnto this truth.

This maketh to the strengthning of vs against those Popish assertions of Vignerinus, and such like, viz. that the Church was before the word, for time, and is aboue the word, for autho­ritie Vigner. Insti [...]. ad Chr. Threl. c. 10. § 3. v. 10. fol. 83. a..

4. Proposition. The marks, and tokens of the visible Church, are the due, and true administration of the word, and Sacraments.

The proofe from Gods word.

There is the visible Church of Christ, where the word of God sincerely is preached; and the Sacraments instituted by our Sauiour, are duly administred.

Hence is it that our Lord, and Sauiour calleth them his mo­ther, and his brethren, which heare the word of God, and doe it Luke. 8.21., and saith, Hee that is of God, heareth Gods word Ioh. 8.47.: also, [Page 93] My sheepe heare my voice Ioh. 10.27., and how shall they heare with­out a preacher, saith S. Paul Rom. 10.14..

Likewise the Apostle S. Iohn.

He that knoweth God heareth vs, he that is not of God, heareth vs not 1. Ioh. 4.6.: Again, they are of the world, therefore speake they of the world, and the world heareth them Ibid. v. 5..

And touching the Sacraments, first of Baptisme.

Goe therfore, & teach all nations, baptizing them in the Name of the Father, and the Sonne, and the holy Ghost, teach­ing them to obserue all things, whatsoeuer I haue commanded you Mat. 28.19, 20▪.

Wee haue bin baptized into Iesus Christ Rom. 6.3., yee are washed, yee are sanctified 1. Cor 6.11..

By one Spirit are wee all baptized into one Body 1. Cor. 12.13..

Next of the Lords supper.

The Lord Iesus in the night that hee was betraied tooke bread, and when he had giuen thankes he brake it, and said, take eate, this is my body, which is broken for you, this doe in remembrance of me.

After the same manner also he tooke the cup, when he had Supped, saying, This is the new Testament in my blood, this do as oft as yee drinke it, in remembrance of mee 1. Cor. 11.23, 24, 25. Luk. 22.19..

The Christians in all reformed churches acknoledge these things Confess. Hel. 1. ar. 14. and 2. cap. 17. Bohem. c. 8. Gal. ar. 27.28. Saxon. ar. 11. VVittemb. ar. 32. Suev. ar. 15..

Some (and they also many of them very godly men) adde ecclesiasticall Discipline for a note of the visible Church. But because the said Discipline in part is included in the markes here mentioned, both wee, and in effect, all other well ordered Churches, ouer passe it in this place, as no token simply of the visible Church.

Neither tie wee the Church so strictly to the signes articu­late, that wee thinke all those to be without the Church, and no Christians, which neither doe heare the word ordinarily & publikely read, and preached, nor participate in the Sacra­ments, if so be they would, and yet can neither heare the one, nor receiue the other, as it falleth out sometimes, especially in the times of blindenesse and persecution.

The Errors and adversaries vnto this truth.

Wee renounce therefore, as altogether vnsound, & Antichri­stian, the opinions,

1. Of the Papists, who both denie the pure preaching of Gods word, and the administration of the Sacraments among Protestants, to be the markes of Christ his visible Church Petrus a Soto assert. de Eccl., and affirme the tokens hereof to be antiquitie, Vnitie, Vniuersality, Succession, &c. as doth Stapleton in his For­tresse., Bristow in his Mo­tives., Bozius De signis vi­sib. ec., Hill, in his Quar­tron., and Alabaster in his Mo­tives..

2. Of the Brownists, who make discipline (and that too of their owne deuising) such an essentiall argument of the visible Church, as they thinke, where that is not, the magistrates there be Tyrants, the ministers false prophets: No Church of God is, Antichristianitie doth raigneR. H. in Psal. 122. Bar. disco. p. 86. Ans. to M. Cartvv. letter, p. 13..

3. Of the same Brownists, and Barrowists, who neither al­low frequenting of sermons, and ministring of the Sacraments, nor haue any Sacraments administred among themselus Alison confut. of Green. and Bar. p. 113.116..

4. Of the Familie of Loue, which haue in vtter contempt, and derision both the Preachers, and the Sacraments, scorne­fully tearming the Preachers, Scripture learned men H.N. Euang. c. 33. § 11., Ceremo­niall, and Letre Doctors Fam. letter to the B. of Roch., and the water at Baptisme, Elemen­tish water H. N. Euang. c. 19. § 56..

Neither doe wee approoue them, who for these visible, and externall, put downe inuisible, and spirituall tokens of the visi­ble Church, as Faith in Christ Iesus, and Loue towards the Saintes, which thing I. K. doth Jn his con­fut. of Pop. L. 4. b..

6. Proposition. The visible Church may, and from time to time hath erred, both in doctrine and conuersation.

The proofe from Gods word.

Had not this bin most true, it had neuer bin auouched both [Page 95] by our Sauiour Christ, and S. Paul.

Our Sauiour saith vnto his disciples concerning doctrine, Take heede &c. Matth. 24.4. Beleeue it not Ibid. v. 23, 26.,

Beware of the leauen of the Pharisies, and of the leauen of Herod Mark. 8.15.; euen of the doctrine of the Pharisies, and Sadduces Math. 16.12..

Many shall be deceiued Math. 24.11., yea the very elect, if it were pos­sible Jbid. v. 24..

Shall he finde faith on earth Luke 18.8.?

And concerning conuersation, and manners, hee propheci­ed, that iniquitie shall be encreased, and the loue of many shall be cold Math. 24.12..

S. Paul writeth touching doctrine, that

Wee knowe in part 1. Cor. 13.12..

Antichrist sitteth in the temple of God 2. Thess. 2.4., &c. whose com­ming is by the working of Satan, with all power, and signes, & lying wonders, and in all deceiueablenes, among them that pe­rish beuause they receiued not the loue of the truth, that they might be saued; and therefore God shall send them strong de­lusion, that they should beleeue lies Jbid. v. 9, 10, 11..

Beware of dogs: beware of euill workes, beware of conci­sion Phil. 3.2..

And touching conuersation,

Restore, &c. least thou also be tempted G. l 6.1..

I doe not the good thing, which I would, but the euill which I would not, that doe I, If I doe that I would not, it is no more I that doe it, but the sinne that dwelleth in mee Rom. 7.19, 20.

There is a fight euen in the best men, and members of Ibid. v. 23..

Besides, that Churches visible, and glorious haue erred, it ap­peareth euidently by the superstitiō, heresies, yea and Atheisme nowe raigning at Hierusalem, Alexandria, and Antioch.

This with vs the Churches in their, confessions do acknow­ledge Confess. Helv. 2. Saxon. ar. 11. VVittemb. ar. 32. Suev. ar. 15..

Errors, & adversaries vnto this truth.

The premises will not be graunted for true, neither by the Papists, which maintaine that in faith & doctrine, the church, [Page 96] meaning thereby the visible Church Test. Rhem. an. 2. Thess. 2.3., whose Rector is the Pope of Rome Ibid. an. 1. Tim. 3.13., neuer erreth Ib. an. Eph. 5.24., neuer hath erred Jb. an. marg. p. 264. Gab. Bi­el. l. 4. dist. 6. quaest. 2., and neuer can erre Ibid. an. 1. Tim. 3.13. Ca­tech. Trid. in exposit. Symb. Apost. Costerus enchirid. con­trovers. c. 3. de summo Pont. p. 136.. Nor yet by these which say the Church cannot erre for manners, such were the Donatists, and are the Anabaptists, with the Familie of Loue See of this art. prop. 1..

7. Proposition. The church of Rome most shamefully hath erred in life▪ ceremo­nies, and matters of faith.

The proofe.

Iustly is the church of Rome condemned of vs, and all chur­ches reformed, because shee hath erred, and still very badly euery way doth offend.

1. In life. For.

At Rome the harlot hath a better life▪

Then shee that is a Romanes wife VV. Thomas hist. of Italie..

O Roma, à Roma quantum mutata, vetusta es?
Nunc caput es scelerum, quae caput orbis eras.

If yee spell Roma backeward (saith I. Bale,) yee shall finde it to be Amor, Loue in this prodigious kind. For it is a prepo­sterous Amor VV. Thomas hist. of Italie., Loue out of kinde Acts of the Eng. volari [...]s, 2. booke, praef.. Hence the Pasquil poets:

Roma quid est? Quod te docuit praeposterus ordo.
Quid docuit? Iungas versa elementa, scies.
Roma: Amor est, Amor est? qualis? Praeposterus. Vnde hoc?
Roma mares, Noli dicere plura, scio.


Roma vale; vidi: satis est vidisse. Reuertar,
Cùm Leno, aut meretrix, Scurra, cynadus ero.

2. In ceremonies, which are for number, infinite. Gerson writeth, how diuers men haue runne into desperation; others haue killed themselues, finding that they were not able to keepe, and performe the ceremonies of the Romish church Confess. Aug. ar. 4..

For vse a so they are vaine, and impious, as their leading vp and downe of an Asse on Palme Sunday, their battering of hel; [Page 97] ther buriall of the Crosse, &c. yea, and damnable, because Ro­mish ceremonies are held both necessarily to be obserued, as well as the lawes of God Eckius enchir de hum. const. axiom. 2., and also to merit heauen. For sinnes veniall (say the Rhemists) be taken away by sacred ceremo­nies Test. Rhem. an. marg. [...]. 258..

3. In doctrine. For proofe hereof, see the popish errors in e­uery article almost, if not proposition of this booke.

Againe looke wee vnto the heads of the Antichristian syna­gogue, and wee shall finde that of them.

Some haue bin Coniurers, Sorcerers, and Inchanters, as were Pope Martin 2. Siluester the 2. and third, Benedict 8. Iohn. 19.20.21. Sergius 4. Gregorie 6. and 7. and such were all the Popes (euen 18. for number) from Siluester the second vntill Gregorie the seuenth Cyp. Valera in his of the Pope, &c. out of Card. Benon..

Some Heretikes. For Siricius, Calixtus, Leo 9, and Paschalis condemned the marriage of Preists; Liberius was an Arrian; Marcellinus, an Idolater; Honorius a Monothelite Cath. Apol. 2. part. p. 31. Test. Rhem. an. Luc. 22.31..

Iohn the 22, held many errors, whereof W. Occam wrote a booke Biblioth. Simleri., one wherof was that the soules of the wicked should not be punished, till the day of iudgement Gerson ser. 1. Pasch.,

Pope Iohn the 23. denied the soules immortalitie B. Ievvel def. fol. 644..

And some worldly, prophane, and deuilish Atheists. For Sixtus 4. builded a Male stewes Acts and Mon..

Paul 3. receiued a monethly pension for 45000. whoores at Rome D. Sparke a­gainst I. d Al­bine, p. 399..

Leo the 10. made a Fable of the Gospell of Christ Smeton. con­tra Hamilt. p. 104..

Hence it proceeded, that

Rome hath bin called Babylon, both by S. Augustine De civit. Dei, lib. 18., and Hierome Praef. lib. de Sp. S., and by Pope Pius S. was said Magis gentilizare, quam Christianizare: rather to gentilize: or to be a citie of Hea­thens, rather then of Christians Chr. Franck. praef. ad Para­dox..

S. Bernard said how the Romanes in his time were hatefull vnto heauen and earth, yea and hurtfull vnto both, wicked a­gainst God; rash against holy things, and seditious among themselues De consider. ad Eugen..

Genebrard (himselfe an Antichristian Romanist) writeth that 50. Popes successiuely, & within the space of 150. yeares, [Page 98] departed from the virtue of their Elders, and shewed them­selues Ab [...]urers of Christianitie, and Apostataes, rather then ca­tholike Bishops Chronol. lib. 4. p. 817.,

The Pope was proclaimed Antichrist at Rhemes by the Councell there, vnder Hugh Capet Arnolph. in concil. Rhem. inter opera Bernardi..

Errors & Adversaries to this truth.

What the Papists are then it appeareth, whose doctrine (as hath bin shewen) is, that the church of Rome neither hath, nor can erre,

Erraverunt aliae ecclesiae (saith Di. Stella) other churches, as of Antioch, Alexandria, Constantinople &c. haue erred, sed nun­quam ecclesia Romana, but the church of Rome neuer yet erred Stella in Lucae 9. fol. 430..

Id constanter negamus (saith Costerus the Iesuit) we constant­ly deny, that christ his Vicars & Peters successors, the Bishops of Rome haue either taught heresies, or can propound errors Enchirid. con­trovers. cap. 3. de summo Pontif. p. 136..

God preserueth the truth of christian religion in the Aposto­like sea of Rome Test. Rhem. an. Matth. 23.2., and It is not possible that the church (mea­ning the church of Rome) can erre or hath erred at any time, in any point, say the Rhemists Ibid. an. marg. p. 264..

20. Article. Of the authoritie of the Church.

1 The Church hath power to decree rites or ceremonies 2 and authoritie in controuersies of faith. And yet it is not lawfull for the Church 3 to ordaine any thing that is contra­rie to Gods word, 4 neither may it so expound one place of Scripture 5 that it be repugnant to another. VVherefore al­though 6 the Church be a witnesse, and a keeper of holy writ: yet as it ought not to decree any thing against the same so 7 besides the same ought it not to enforce any thing to be [Page 99] beleeued for necessitie of saluation.

The propositions.

1. The church hath power to decree rites, or ceremonies.

2. The church may not ordaine what rites, or ceremonies shee will.

3. The church hath authoritie to iudge, and determine in controuersies of faith.

4. The church hath power to interpret, and expound the word of God.

5. The Analogie of faith must be respected in the exposi­tion of the Scripture.

6. The church is the witnesse, and keeper of Gods written word.

7. The church may not enforce any thing to be beleeued, as necessarie vnto saluation, that is either contrarie, or besides the word of God.

1. Proposition. The church hath power to decree rites, or ceremonies.

The proofe from the word of God.

THe churches authoritie to decree rites, or ceremonies is warranted in the word of God, first by the example of the Apostles, who did ordaine rites, and ceremonies: among other things that

In the church men should not be couered 1. Cor. 11 4.7.14. &c..

Women should keepe silence 1. Cor. 14.34., and be couered 1. Cor. 11.5..

A knowen tongue vnderstood of the common auditorie, should be vsed 1. Cor. 14.2., with other things 1. Cor. 11.2, 3, 4. Next, by the generall, and binding commandement of God himselfe, who at all times will haue euery thing in the church to be done vnto edifying 1. Cor. 14.26., honestie, and by order Ibid. v. 40., as beeing not the author of confusi­on, but of peace Ibid. v. 33..

[Page 110]All churches protestant confesse the same Confess. Helv. 1. ar. 13. & 2. c. 22, 23, 24. Basil. ar. 10. Bohem. c. 15.17. Gal. ar. 32. Belg. ar. 32. August. ar. Saxon. ar. 20. Suevic. c. 8.14. VVittemb. c. 27.35..

Errors, & adversaries vnto this truth.

This power being giuen by the Supreame authoritie vnto the Church, they doe greatly offend, which doe condemne ei­ther generally all, or particularly some rites, and ceremonies orderly, and lawfully established: of the former sort are.

1. The Familie of Loue, who say of themselues, how they are a free people H.N Sp. l [...]nd c. 31. § 6., in bondage vnto no creature, nor to any created thing Ibid. cap. 40. § 1., they haue no seuerall distenting, or variable re­ligions, either ceremonies Ibid. cap. 39. § 7..

2. The Brownists: who teach that euery Christian is to ioyn himselfe vnto that people, among whome the Lords worship is free, and not bound, or withholden with any iurisdiction of this world R.H. on Psal. 122..

3. The Puritanes, whereof some would haue all matters of ceremonies to be left in christian libertie vnto euery man Such a one vvas that Scot­tish minister vvhich said vn­to the head of K. James, hovv he vvould hold conformitie vvith his Ma­iesties ordinan­ces for matters of doctrine, but for matters of ceremonie, they vvere to be left in Christian li­ber [...]ie [...]nto e­uery man. This D. Barlovv re­porteth in the summe of the Confer. p. 71..

Others would haue both temples to be left without seruice, Sermons and Sacraments: and Princes to be scared with the feare of vproares, and sedition, and all because they would be freed from the obedience vnto ceremonies, not impious of themseluees, imposed by the Church: the Father of these men was Illyricus, of whome Melancton writeth Epist. ad pium Lect. p. 455..

Of the latter kinde, be

1. The Familie of Loue againe, who vtterly dislike our Churches, or Temples, also our Liturgies, & formes of seruing our God and finally our designed times of meeting together for the worshippe of God.

Our Churches there blasphemously tearme Common hou­ses (and so we tearme Brothell houses or the stewes) H.N. Sp. land cap. 5. § 5..

Our Lyturgies, and manner of seruing of God, they call Foolishnes of taken on seruices Ibid., false and seducing Gods ser­uices H. N. exhort. c. 15. § 2.3., of no man to be ordained I [...]. c. 16. § 14., nor to be obeied, or vsed, when they are established Jbid. § 3., with these ioyne the Barrowists, [Page 101] who doe write that, to haue Leiturgies, and formes of common praier, is to haue another Gospell, and another Testament Barrovves refut. p. 244..

Our Sabboths they contemne, yea they condemne, for they say, There ought to be no Sabboth day Display H. 8 b., Our Sabbatarians goe not so farre, yet come they neere unto these Familists, when they divulge, that

The Church hath no authoritie, ordinarily, and perpetually, to sanctifie any day, but the seuenth day, which the Lord him­selfe had sanctified D.B. doct. of the Sab. 1. book. p. 31..

The church cannot take away this libertie of working sixe daies in the weeke [...].C. 1. repli [...], p. 120.. These assertions are against all holy daies lawfully established. Barrow yet goeth further then doe these men, for he saith how the obseruing of times, as it is in our church, is an error fundamentall Bar. ref. p. 36..

They also be alike culpable, who approouing some rites and ceremonies, do yet tie the church, or people of God to the ob­seruation of the ceremonies, either Mosaicall, as many haue donne, and doe See art. 7. prop. 3., or of the Romish Church, as doe the Papists Concil. Trid. sess. 7. can. 13., and the halfe papists, the Familie of Loue H.N. euang. c. 31. § 1..

Finally they are out of the way which thinke that either one man, as the Pope: or any certaine calling of men, as the clergie, hath power to decree, and appoint rites, or ceremo­nies, though of themselues good, vnto the whole church of God, dipersed ouer the vniuersall world.

2. Proposition. The Church may not ordaine what rites, and ceremonies shee will.Walke ye not in the or­dinances of your fathers, neither ob­serue their manners, nor defile your selues with their idols. E­zek. 20.18.

The proofe from Gods word.

As it is a cleere truth that the church may ordaine ceremonies: so true is it also that the church hath no power to appoint what rites, or ceremonies shee will. For shee must decree none which be

Either for their owe nature, impious, like the ordinances, manners, and Idols of our forefathers: teachers of vanitie Ier. 10.8., [Page 102] and of lies Hab. 2.18..

Or for vse, superstitious: like the brazen Serpent, which king Ezekiah brake in peices 2. king. 18.4..

Or for their weight, ouer heauie, and greiuous to be borne; like the Iewish constitutions Yel [...]de men with burdens grieuous to be borne. Luk. 11.46. Why [...]ēpt ye God, to l [...]y a yoke on the disciples necks, which neither our fathers, nor we were able to beare? Act. 15.10. Why, as though ye li­ued in the world, are ye burdened with traditi­ons? Col. 2.20..

Or for their worthines, in the eies of the ordainers, either of equall price, or of more account then the very ordinances of God, so as for the performance of them, the lawes of God must be left vndone; such were many of the Pharisaicall tires, and traditions Ye lay the commande­ment of God apart, [...]nd ob­serue the tradition of men, as the washing of pots, and of cuppes, and many other such like things ye doe. Marke [...].8. Ye reiect the commandements of God, that ye may obserue your owne traditions, &c. making the word of God of none authoritie, by your tradition which you haue ordained. Ibid. 9.13..

Or against the libertie of christians, and to the entangling of them againe with the yoake of seruile bondage Stand in the libertie wherewith Christ hath made vs free, and be not intangled againe with the yoke of bondage. Gal. 5.1..

Or last of all, any way contrary to the commandements, word, and will of God Euery plant, which my Father hath not planted, shall be rooted vp. Matth 15.13..

But the rites, ceremonies, and constitutions of the church they must make altogether, and tend both to the nourishing, and encrease of loue, friedship, and quietnes among christians, and also to the retaining of Gods people in the holy seruice, worship, and feare of God, according to the rule of the Apo­stle afore mentioned, let all things be done honestly, & by or­der 1. Cor. 14.40..

All churches reformed consent hereunto Conf [...]ss. Helvet. 2. cap. 5. Gal. ar. 33. Belg. ar. 32. August. ar. 7.15. [...]a [...]. ar. 20. VVittemb. ar. 35. Suevica. c. 14..

Errors and Adversaries vnto this truth.

The premises beeing, as they are, most true, most false then is it which the Papists doe publish, viz. that

The church hath power to change the Sacraments ordained euen by Christ himselfe Concil. Trid▪ sess. 5. cap. 2..

Whatsoeuer the Apostles, and Rulers of the Church com­mand, [Page 103] is to be kept, and obeyed Test. Rhem. an. m [...]rg. p. 336..

The authoritie of the of the Church is greater then of the Sacred Scripture Confess. Pa­troceniens. cap. 15..

3. Proposition. The Church hath authoritie to iudge, and determine in contro­uersies of faith.

The proofe from Gods word.

Authoritie is giuen to the Church and to euery member of sound iudgement in the same, to iudge in controuersies of faith; and so in their places, to embrance the truth, and to a­uoid, and improoue Antichristianitie, and errors; and this is not the priuate opinion of our Church, but both the straight com­mandement of God himselfe particularly vnto all Teachers C [...]st away prophane, and old wiues fa­bles. 1. Tim 4.7 O Timothie, keepe that which is com­mitted vnto thee. 1. Tim. 6.20. A Bishop must &c. hold fast the faith­full word ac­cording to doctrine, that he also m [...]y be able to exhort with wholesome doctrine, and improoue them that say against it, &c. Tit. 1.9. &c., and hearers Heare not the words of the Prophets that prophecie vnto you, and teach you vanities: they speake the vision of their owne heart, and not of the mouth of the Lord. Ier. 23.16. Beware of false prophets. Matth. 7.15. Beware of dogges; be­ware of euill workers. Phil. 3.2. The sheepe kn [...]w the shepheards voice: and they will not follow a stranger, but they flie from him: for they know not the voice of strangers. Ioh. 10.4, 5. Be not carried about with diuers [...]nd strange doctrines. Heb. 13.9. Beware least you be also plucked away with the errour of the wicked, and fall from your owne stedfastnes. 2. Pet. 3.17. If there come any vnto you, and bring not this doctrine, receiue him not to house, neither bid him, god speed 2. Ioh. 10., of Gods word, and generally vnto the whole Church [...]f any shall say vnto you, Loe here is christ, or ther, beleeue it not. For there sh [...]ll arise false Christs, and false prophets. Matth. 24.23, 24. I speake as vnto them whi [...]h haue vnderstanding, iudge ye what I say. 1. Cor. 10.15. Trie all things, & keepe that which is good 1. Thess. 5.21., and also the iudgement of our godly brethren in for­raigne countries Confess. VVittemb. ar. 32. Suevica, ar. 15..

The Errors, and adversaries vnto this truth.

Vnsound therefore in iudgement are the Papists. For first they maintaine,

That the Pope of Rome hath the power to iudge all men, [Page 104] and matter, but may be iudged of no man Dist. 40. [...]. Si Papa., to decree (with­out controlment) against the epistles of S. Paul Carol. Ruinus.; to dispense e­uen against the new Testament Panorm. Ex­tra. de diverti­is.; and to giue the sense, and meaning of the holy Scripture, to which sense, or

Interpration of his all, and euery man without contradicti­on, must yeeld, and obey Hernaeus de potestate Papae..

Next, they publish, & hold, that the power to iudge of religiō & points of doctrine is, either in Bishops onely, as some of thē doe thinke The myste­ries of religi­on are com­mitted to the trust of Bi­shops, plebi tantum s [...]iendum est, quod ad mores formandos, & vitam pertinet, the com­mon people are onely to know that which pertaineth vnto manners, and good behauiour, saith Frier Laurence a Villanni [...]ence, de Forman. conc [...]. l. 1. cap. 10. Nec gratia, nec interior ali­qu [...] virtus requirenda est in membris, vel ministris Ecclesi [...]e praeter publicam professionem fidei: It is sufficient for the members, and ministers of the Church, to make open profession of the faith, more is not required of them, neither grace (to iudge of doctrine,) nor any other in­ward vertue, saith Petrus a Soto, assert. cath. de Ec.; or in their Clergie onely, as other deeme The common and faithfull people may in a generalitie refuse, and forsake all newe doctrine, dissenting from th [...]t which they haue learned and embraced. Non autem vt doctrinam in particulari ex causis, & fundament [...] suis examinetur, & sic proprio iudicio discutiant quid verum quid falsam sit: But they haue none au­thority to examine any doctrine in particular from the very causes, and grounds, and there­by search out what is true, what false; quod proprium est Ecclesi [...]rum magist [...]s, this they must leaue to the masters of Churches, to whome properly it belongeth, saith Stapleton, Anti [...]. c­ua. in Mat. 7.; and in the Church of Rome onely, as all of them suppose Sacrae s [...]ripturaes [...]nativus & indulitatus ab ecclesia catholica est petēdus, (saith the forementioned Petrus à Solo.) The natiue, and true sense of the sacred Scripture, is to be fetch from the C [...]tholike Church (of Rome.) Ass [...]rt. Cath. [...]e E [...]. The whole Church throughout the world knoweth, that the holy Church of Rome hath power to iudge of all matters, neque [...]iquam licebit de [...] iudicio iudicare, neither is it lawfull for any man to giue any sentence of her iudgement. Gelasuis 9. q. Cuncta..

4. Proposition. The Church hath power to interpret, and expound the word of God.

The proofe from Gods word.

To interpret the word of God is a peculiar blessing, giuen by God onely to the Church, and companie of the faithfull, though not to all, and euery of them. For

No man knoweth the Sonne, but the Father; neither knoweth [Page 105] any man the Father, but the Sonne, and he to whom the Sonne will reueale him Matth. 11.27..

It is giuen to you to know the secrets of heauen (saith our Sauiour vnto his disciples, but to them it is not giuen Matth. 13.11..

The manifestation of the Spirit is giuen to euery man to profit withall. For to one is giuen by the Spirit, the word of wisedome, &c. and to another, Prophecie 1. Cor. 12.7..

If any thing be reuealed to another that sitteth by, let the first hold his peace, saith S. Paul vnto the Church at Corinth 1. Cor. 14.30..

Yee haue an ointment from him that is holy, and yee haue knowen all things, &c. yee neede not that any man teach you, saith the Apostle Iohn 1. Ioh. 2.20, 21, 27..

Hereunto subscribe the Churches in Heluetia Confess. Helv. 2. cap. 2., Wittem­berg confess. VVit­temb. cap. 30., Boheme Confess. Bohe. cap. 1..

The errors, and Adversaries vnto this truth.

Many, & sundry are the adversaries vnto this truth, wherof.

Some thinke that to expound the word of God is so easie a matter, as any Student, endued with a good naturall wit, by diligence and industrie of his owne, may doe the same.

Some teach, how to interpret the Scriptures, is too hard a thing for any mortall man to attaine vnto; so did Iohannes de Wessalia Aeneas Sylv., and doe many Anabaptists.

Some, though they acknowledge that diuers haue the gift to open the sense of Gods word: yet that some, say they, are not the knowen Preachers, & writers in the reformed and Christian assemblies, whom the Familie of Loue in scorne doe tearme the scipture learned (For, saith the said Familie, It is meere lies, and vntruth, &c. whatsoeuer the Scrip­ture learned, through their knowledge out of the Scriptures▪ institute, preach, and teach H.N. euang. c. 33. § 11.12, 13. They preach the letre, &c. but not the wotd of liuing God Idem 1. [...]xhor. cap. 16. § 18.. but themselues onely haue that gift, neither euery one of the Familie, but the illuminate Elders. For to them it is giuen to knowe the truth Idem in his Prov. c. 21. § 2▪, & they are the Elders of the godly vnderstanding, and of the manly wisedome Sp. land. cap. 7 § 10., the Primats or principalls in the Light 1. Exhort. c. 14. § 1..

[Page 106]Some doe suppose that to interpret the holy Scriptures, is not so much a speciall gift of God vpon some chosen persons, as an ordinary power annexed to the state, and calling of Popes, Bishops, and Clergie men See the pro­posit. rect. im­mediat. afore­going..

Others be so farre from giuing the people of God, not be­ing of the Clergie, power to expound, as they will not suffer them to read, nor so much as to haue the Scriptures by them in a vulgar tongue, except it be their owne most corrupt, and barbarous translation, which but of late yeares neither, and that in part too, is granted by the Papists; but in place thereof they thrust vpon the Laitie, their most idolatrous, and blasphe­mous Fustinals, Legendes, Rosaries, Horaries, and Psalteries of our Lady, as falsly they called her.

5. Proposition. The analogie of faith must be respected in their exposition of the Scripture.

The proofe from Gods word.

Forasmuch as no prophecie is of any priuate motion 2. Pet. 1.20., and whatsoeuer interpretation man giueth, if it agree not to the analogie of faith, which S. Paul gaue in commandement to be obserued Rom. 1 [...].6., is a priuate interpretation, speciall heede is to be had that one place of Scripture be so expounded, as it agree with another; and al to the proportion of faith.

The Churches reformed approoue this assertiō by their sub­scriptions Confess. Helv. 1. ar. 2. & 2. c. 2. Gal. ar. 7. Sax. ar. 1. VVittem. cap. 30.31.33. Suev. ar. 1..

Errors & Adversaries to this truth.

Of another iudgement are many. For

Some doe thinke the Scriptures may be expounded in what sense, and to what purpose men list, as the Pharisies D. Iren. lib. 4. cap. 25., the Se­uerians Eus. eccl. hist. lib. 4. c. 29., and Papists, among whome there be which from this [Page 107] opinion doe tearme the most holy word & Scriptures of God most reprochfully, A shipmans hoase, a Leaden rule, a Nose of waxe Pighius con­trouer. 3. de Ec. & Hierarch. l. 3. c. 3. [...]. a [...]. praef. Ce [...]s. Colon.

Some doe mislike all interpretations, and written Commen­taries vpon the Scriptures, as vnnecessary, and vaine, such were Seruetus, Valdesius, Coranus with others of late yeares Beza epist. 59., and are the Libertines, Scwenkfeldians Ibid., and Familie of Loue H.N. 1. exhor. cap. 16. § 4..

Some depend wholly vpon visions, & revelations, as did the Enthusiasts [...]eod. haeret. fab. l. 3., Nicholaus Storch,

Thomas Monetarius, the Anabaptists D. Maior in Dom. 8. post Trinit. homil. fol. 440., and our late English reformer Hacket Arthing. sed [...]. p. 17..

Some dislike of the literall, and preferre the Allegoricall sense of the Scriptures; and thereby deuise what them list, most monstrously from the word of God; as did the Originists, and doe the LibertinesCalv. contra Anabap., and Familie of Loue hence teaching on the other, that the spirituall vnderstanding is the worde of God, and that to embrace the literall sense, is to commit Ido­latrie Allens confes.

Some of euery place of Scripture will haue an exposition both Analogicall, Allegoricall, historicall, and morall, as the cu­rious Thomists, and Monckes.

Some are addicted to an interpretation which they cal my­sticall, and propheticall, as Brocardus, Morelius, and others.

Some are of minde that the Gospell, or Euangelicall word cannot be committed to letters, and wrighting, saith Linda­nus Lib. 1. c. 23..

Some doe thinke (as afore also hath bin shewen) how that is the olde, and onely true sense of the Scriptures which is made, and giuen by the Church Haere [...]ci Scripturarum cognitionem, & int [...]ligentiam extra Ecclesi [...]m po [...]unt: nos a [...] ­tem (Papista) volumus Eccle­siae Romanae) esse annexam, nec ab ea separari patimur. Stapl. antid. Euang. in Joan. 19.23. p. 418. Sicut Christo Iudaei: sic nos Ecclesiae (Romanae) simpli [...]iter credere debemus, saith Stapleton. Antid. in Lucae 10.16. When the uthoritie of the Church leaueth the holy Scripture, then are they of no more account then Esops fables. VVolf. Herman., and Pope of Rome Si Papam, qui Christi vicarius est, et eius omnimodam potestatem habet in terris, consulerent, non errarent (haeretici) saith Stella in Lucae 9. fol. 499..

Some doe maintaine, that as the Church in time doth alter: so the interpretation of the Scripture also therwithal doth va­ry, wherby that which in the Apostles time was a truth, in these daies shallbe a falsehood. In which error was Cardinall Cusa­nus Cusam. ad Bo­hemos epist. 2..

6. Proposition. The Church is the witnesse, and keeper of Gods written word.

The proofe from Gods word.

Though the Church hath authority to heare, and determine in controversies of faith: yet hath the Church power neither to iudge the word of God, nor to iudge otherwise then Gods word doth iudge. For it is saide to the Church, and people of God.

I beseech you brethren marke them diligently which cause diuisions, and offenses, contrarie to the Doctrine which you haue learned, and auoid them Rom. 16.7..

Here him Matth. 17.5.. To him giue all the Prophets witnesse Act. 10.43..

Search the Scriptures Ioh. 5.39.: whosoeuer trangresseth, and abi­deth not in the the doctrine of Christ, hath not God 2. Ioh. v 9..

yee are, &c. built vpon the foundation of the Apostles, and Prophets Eph. 2.19..

And of the holy Scriptures.

Thy word is the the truth Ioh. 17.17.. They haue Moses and the Pro­phets, let them heare them Luke 16.29., saith our S. Christ.

Wee haue also a sure word of the Prophets, saith Saint Pe­ter 2. Pet. 1.19..

And S. Paul. The whole Scripture is profitable to teach, &c. 2. Tim. 6.16, 17.

If any man teach otherwise, and consenteth not to the wholsome wordes of our L. Iesus Christ, he is puft vp, and knoweth nothing &c 1. Tim. 6.3, 4..

And so with vs doe other Churches conceiue both of the Scriptures, and Church Confess. Helv. 2. cap. 1. Bohem. cap. 1. Gal. ar. 5. Belg. ar. 7. VVittemb. ar. 30, 31, 32. Sax. ar. 11.. yet all of vs do grant, that the Church as a faithfull witnesse may, yea of necessitie must te­stifie [Page 109] to the world, what hath bin the doctrine of God his peo­ple from time to time, and as a trustie Recorder is to keepe, & make knowne what the word of God, which it hath receiued, is, which truly hath bin perfomed afore the word was written by the Patriarchs, and after the same was committed to wri­ting, before Christ his incarnation, by the Iewes, in Christ his life time Luke 4.17., in the primitiue Church Act. 13.27 Act. 15.21. 2. Cor. 3.15. 2. Cor. 8.18., From the Apostles time, by the godly Christians thoroughout the world.

Errors, & adversaries vnto this truth.

Be it farre therefore from vs to thinke, which the Papists do not stick to write, and say, namely that

The Church is to iudge the Scriptures, and not the Scrip­tures the Church Io. Maria Verract [...]s. Pig­hius in contro­vers. de Ec..

The Scripture is not of the essence of the Church: Because without it a Church may be, though not very well. So said Card. Cusan. Card. C [...]san. epist. 2. ad Boh..

The Scripture, because (in their opinion) it is vnperfect, can­not: obscure, may not: ambiguous, ought not be the iudge. So Lindan Lind. l. 1. c. 1., Latomus Contra Biuer., Petrus a Soto De S. Scrip., Pighius Eccl. Hierar. l. 1. c. 4., Coster Enchir. de S. Scrip. c. 1., &c.

He is an heretike that cleaueth to the Scriptures. So said Ia­cobus Hocstratus.

Againe the carefull keeping of the holy Scriptures by Gods people from age to age, and time to time, declareth first, how the mother Church of Rome, is not the onely keeper of the holy writ; and next that cursedly they doe offend, which either as greatly esteeme the Ethickes of Aristostle, as the comman­dements of god, the Odes of Pindar, as the Psalmes of Dauid Ang. Polit., the workes, and bookes of men, as the writings of God, which the Councell of Trent doth Ses. 4.: or before, and aboue the scrip­ture prefer vnwritten Traditions. Hence Petrus a Soto:

Tradition (saith hee) is both more auncient, and more effe­ctuall the [...] the holy Scripture Confess. Cath. de Eccles., and Lindan, The scriptures would be of no validitie, neither had continued till this day but for traditions Lind. l. 1. c. 4, 5..

7. Proposition. The Church may not enforce any thing to be beleeued, as necessary vnto saluation, that is either contrarie or besides the word of God.

The proofe from the word of God.

Yee shall put nothing vnto the word which I command you, neither shall yee take ought there from Deut. 4.2.

Put nothing vnto his words, least hee reprooue thee and thou be found a liar Pro. 30.6..

Though it be but a mans couenant, when it is confirmed, (yet) no man doth abrogate it, or addeth any thing thereto Gal. 3.15..

If any man shall adde vnto these things, God shall ad vnto him the plauges that are written in this booke. And if any man shal diminish of the words of the booke of this prophecy, 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 Reu. 22.18, 19.

And so witnesse with vs the Churches reformed Confess. Helv. 1. ar. 4. and 2. c. 2. Basil. ar. 10. Bohem. cap. 1. Gal. ar. 5. Belg. ar. 7. Saxon. ar. 1. VVittemb. cap. 30.33. Sue­vica, ar. 1..

Whatsoeuer also is grounded vpon Gods written word, though not by our common, and vulgar tearmes to be redde therein, wee doe reuerendly embrace, which maketh vs for do­ctrine to embrace the Consubstantiality of our Sauiour with the Father, and the holy Ghost, which the Arrians would not: a Trinitie of persons in the Godhead, which the Sabellians would neuer doe; the iustification by faith Onely, which the Papists will not; the baptisme of Infants, and young children, which the Anabaptists dare not: and for discipline not to refuse of Church officers, the names Archbishops, Patriarches, Pri­mates, Metropolitanes, Suffragans, Parsons, Vicars, &c. of ec­clesiasticall censures the tearmes, Suspension, Excommunicati­on; of Ceremonies, none at all which tend either vnto order, comelines, or edification.

But from the heart wee abhor in matters both of doctrine, and disciple, whatsoeuer either agreeth not with the canon of the Scripture, or is not grounded thereupon.

The Errors and adversaries vnto this truth.

Hence detest wee both all the old heretikes, and their fan­cies, with the newe prophets of Basilides: the Manifestation of Marciō; the mysteries of the Manichies; the Iobolia of the Sa­thiās; the Symbonia of the Archōtikes, the Cabala of the Iewes: the Alcaron of the Turkes: and also all newe heretikes, and Schismatikes with all their cursed opinions, as first the Ana­baptists, and namely the Libertines, the Dauigeorgians, and Familie of Loue, and all the codeified Elders thereof, as Henry, Nicholas, Eliad, Fidelitas, Christopher Vitell, Theophilus, the Exile, and the rest.

Next the Papists whereof.

Some haue commanded that all the Popes decrees should be taken, as confirmed by the mouth of God himselfe; so did Pope Agatho the first Gra. dist. 19. Sic..

Some write (as Busgradus) that if the Pope beleeue there is no life to come (as some Popes haue done) wee must beleeue it, as an article of our faith.

Some say, if the Pope carrie innumerable soules with him vn­to hell, yet he may not be iudged, so did Pope Boniface the 8. Decr. lib. 3. tit. 2. Crantz. lib. 8. c. 36..

Some, as Bellarmine, conclude that it is a point of faith to hold that the Bishop of Rome hath succeeded Peter in the v­niuersall regiment of the Church Bellarm. de Pontif. Rom. l. 2. c. 12..

Others, as the Iesuites, perswade their Catholikes, that the king of Spain, and their Catholike faith are so linked together as it is become a point of necessitie in the Catholike faith to put all Europe into the handes of the said King otherwise the Catholike religion will be vtterly extingvished, and perish Spar. disco. of the Eng. Jes. p. 7..

Others of them haue published a new Gospell called Euan­gelium aeternum, & Spiritus sancti, which they say doth so farre excell the Gospell of Christ, as the Cernell surpasseth the shell, the Sunne, the Moone, & light, darkenes. The author whereof was one Cyrellus a Carmelite,

And lastly the Puritanes, and all the speculations of Brown, [Page 112] Barrow, Greene, Penrie, Marprelate, T.C.E.G.R.H. A.C. I.B. with the newe Sabbatarians, and their fancies.

21. Article. Of the authoritie of generall Councells.

Generall Councells 1 may not be gathered together without the commandement and will of Princes. And 2 when they be gathered together (forasmunch as they be an assemblie of men, whereof all be not gouerned with the Spi­rit, and word of God) they may erre, and 3 sometimes haue erred, euen in things pertaining vnto God: wherfore 4 things ordained by them, as necessarie vnto saluation haue neither strength, nor authority, vnlesse it may be declared that they be taken out of holy Scriptures.

The propositions.

1. Generall Councells may not be gathered together, but by the commandement, and will of Princes.

2. Generall Councells may erre.

3. Generall Councells haue erred, euen in things pertai­ning vnto God.

4. The things ordained by generall Councells, are so farre to be embraced, and beleeued, as they are consonant to Gods holy word.

1. Proposition. Generall Councells may not be gathered together, but by the comman­dement, and will of Princes.

The proofe from Gods word.

GReat is the power, and authoritie of Kings, and Princes by the word of God. For as the defense of Religion is committed vnto them: so must they see that all men doe their duties. That these things the better may be performed, they are, as iust occasion is offered, not as men vnder the power of o­thers, to Simon, but as Supreame gouernours, within their own terretories, and dominions, to command all sorts of men to meete together, and that either to the implanting of the truth where it is not; or to the suppressing of sinne, errors, idolatrie, and superstition, where, or in whomsoeuer it doth arise, or is rooted. Such Councells were holden, both in the time of the Moisaicall gouernement, by the commandement of the most godly Kings, Dauid 1. Chr. 13.i, 2., Salomon 1. king. 8.1., Asa 2. Chr. 15.9., Ezekiah 2. Chr. 29.4., and Iosiah 1. Chr. 24.29., and since the Gospell hath bin receiued into kingdomes, and Commonweales, by Christian Princes, kings, and Emperours, who gathered Councells both Generall, as the Nicene was by Constantine the great Ruffin. l. 10. c. 1. Euseb. de vita Const. l. 3. c. 6., the Councell of Constantinople, by Theodosius the elder Theod. l. 5. c. 9, the Counsell of Ephesus, by Theodo­sius the younger Euagr. l. 1. c. 2., the councell of Calcedon, by Marcian Leo epist 43.53, & Nationall, and Prouinciall, so the Counsell at Frankford, Rhe­mes, Taron, Arelot, and Moguntia, by the will, and comman­dement of Charles the great Aventin. Carranza, sum­ma Concil. Ca­rion. lib. 3., at Matison, by Gunthranus Turon. l. 8. c. i0, at Paris, and Orleance, by the direction, and appointment of Childebert Magdeburg. eccles. hist. Cen. 6. [...]ap. 9., were kept, and holden.

And neuer yet hath there bin a councell, either Generall, or nationall, or whatsoeuer (I only except the councells held by the Apostles, and Apostolicall men in a troublesome state, and time of the Church, there beeing then no Christian Princes, & Emperours to countenance the truth) either begun or ended, to the glorie of God, but it hath bin, I say not called onely, but confirmed also by some godly Emperour, King, or Queene. This in effect is granted by all reformed Churches Confess. Helv. 1. ar. 26. & 2. c. 30. Bohem. c. 16. Belg. ar. 36. Saxon. ar. 23. VVittemb. c. 35. Suc [...]icain perorat..

The Errors, and adversaries vnto this truth.

This assertion hath bin oppugned, and that diuersly both by the Papists, and Puritanes, For the Papists they say,

Emperours, and kings be the Pope his Summoners, but of themselues are no absolute, and powerfull commanders, and callers of Councels Harding. con­fut. par. 5. cap. 6. § 3..

There ought no councel to be kept without the determinate consent of the Bishop of Rome Harding..

No councell euer yet had firme, and lawful authority, which was not confirmed by the Bishop of Rome Duraeus cont. VVhitak. l. 2. Cardil. in d [...]fe. Concil. Triden. disp. 1..

The Popes of Rome, (and not Christian Princes) haue the authoritie, and power of making lawes ecclesiasticall, and of calling Councells Test. Rhem. an. Matth. 16..

And the Puritanes do thinke, that priuate persons without the leaue, or priuitie of Princes, may summon assemblies about Church causes at their pleasures, and consult about the publike affaires of the Church. Of this minde was Beza Perpla [...]et au­tem mihi quod de conuentu absque vlla principum, aut civitatum au­thoritate priua­ [...]im instituen­do, sc [...]ibis, Be­za epist. 68. pag. 292., and be the disciplinarians both of South VVitnesse their Classicall assemblies, at Commence­ments, Faires, &c. See Disci­pline groundes., and North Brittaine The approba­tion, or disal­lovvance of a general Assem­bly, hath beene, and should be a matter, and cause spirituall, and alvvaies cognosced, and iudged by the Church, as Iudges competent vvithin this realme; say certaine Scottish Ministers in their letters vnto the Lords of the Kings priuie Councell in Scotland, vvhich letter is printed in the said Lords declara­tion &c. published an. 1606. and printed by Rob. Barker..

Others (aduersaries to both Puritanes and Papists) are of minde, that were the Pope a good man (as he is nothing lesse) he might, and hee being wicked, other good Bishops (though subiect vnto Kings, and Emperours) may summon Counsells at their discretions. An error of Seluererus Analyct▪ pag. 35..

The Muscouites haue a fancie that since the seuenth gene­rall Counsell that was, neither Prince, nor Pope, nor any other men els haue power to call a generall counsell Surius comment. an. 1501. pag. 30..

2. Proposition. Generall coucells may erre.

The proofe from Gods word.

Generall Councells, consisting, first of men, who may erre, nothing more easily (for all the imaginations of mans heart are onely euill continually Gen 6.5., euen from his youth Gen. 8.21., but God one­ly is true, and all men are Psal. 116.11.,) yea, and euery man is a Liar Rom. 3.4..

Next, of men differing in yeares, riches, learning, iudgement, calling and authoritie: whereby distractions of opinions often doe arise.

Thirdly of many mē, wherof the wicked be for nūber com­monly the maior part, and the better in outward countenance of the world.

Lastly of men, not al, nor alwaies either gouerned with Gods holy Spirit, and word; or gathered together in the Name of Christ: none of sounde iudgement in Religion, do doubt but they may erre.

If Paphmitius had bin absent at Nice, that Councell had erred Sozom. lib. 1. c. 33..

If Hierome had bine away at Calcedon, that Councell had erred B. Ievvel del. fol. 58..

At any time (if some be beleeued) be the Pope of Rome not present at such meetings, either per se or per Legatum, by him­selfe, or his Legate, no Councell but must erre Roffen. contra Luther..

Therefore Councells may erre.

That which one Counsell doth establish, another will disa­null. They will not (wee must thinke) reuoke, that which is well decreed. Therefore councells may erre Test. Rhem. an. Joh. 16.13..

The adversaries vnto this truth.

Therefore erre doe the papists which say, that the holy Spi­rit is the director of all Councells, and

That councells cannot erre.

3. Proposition. [Page 106] Generall Councells haue erred, euen in things pertaining vnto God.

The proofe from Gods word.

Councells both generall, and particular haue erred, and that in matters of Faith Confess. VVit­temb. cap. 33..

For in the holy Scriptures wee finde, that it was ordained, If any man did confesse that Iesus was the Christ, hee should be excommunicate Ioh. 9.22. and 12.42., which could not be but by a Councell.

A councell was gathered to suppresse Christ, and his do­ctrine Ioh. 12.47..

A councell consulted how they might take Iesus by subtil­ty, and kill him Matt. 26.3, 4..

A councell sought for false witnesse to put him to death Mar 14.53.55..

By a counsell Iesus was bound, led away, and deliuered vnto Pilate Mar. 15.1..

A councell iudged our S. Christ to be both a deceiuer Matth. 27.63., and a blaphemer Luke 21.71..

A councell corrupted the Souldiers, and willed them to tell a Lie Matt. 28.12, 13.

A counsell withstood Peter, and Iohn: and commanded them that in no wise they should speake, or teach in the name of Iesus Act. 4.5, 6, 18..

A councell both caused the Apostles to be beaten, and com­manded them also that they should not preach in the name of Iesus Act. 5.40..

In auncient writings of credit, wee may read, how (contra­rie to Gods word), by Councells, Arrianisme hath bin confir­med; as by the Councell at Ariminum D. Hieron. in vita Damasi Papae..

By councells the traditions, and bookes of foolish men, haue bin made of equall authoririe with the word of God; as by the counsell of Trent S [...]s. 4. de [...]r. 1..

By councells hath bin established both the adoration of i­mages, as by the second councell of Nice; and the Inuocation of creatures, as by the Tridentine councell. Brev. Rom. ex decr. S.S. Concil. [...]rid. r [...]stitut. & edit. a [...]io 5.

By councells the authority of princes hath bin empaired, & [Page 117] the Pope, and Clergie, advanced aboue all earthly Princes; as by the Councell of Lateran Concil. Later. cap. 5. apud In­nocent..

The consideration of the premises, and the like, mooued S. Hilarie to call the Synode of Mediolane, The Synagogue of the malignant Hilar. epist. ad Const. Imper., and

S, Augustine to write vnto Maximinus: Neither ought I to obiect against thee the Synode of Nice; nor thou against mee the Synod of Ariminum D. Aug. contra Max. lib. 3., and

Nazianzene openly to pronounce, that Hee neuer sawe any good end of a Councell Naz. ad Pr [...] ­c [...]p. epist. 42., and

The French king his Embassadour to say vnto the chapter of Trent, that scarsely any good at all, or very little, came by Councells vnto the state of Christendome Orat. Synod. Legat. regis Fan. an. 1562., and

Cornelius Bishop of Bitonto, to breake out into these words in the face of the Councell at Trent; I would that with one consent wee had not altogether declined from religion vnto superstition; from faith vnto infidelitie; from Christ vnto Anti­christ; from God vnto Epicures B. Ievvels def. par. 1. fol. 39..

Aduersaries vnto this truth.

This notwithstanding the Papists doe continue in an opini­on that councells cannot erre Test. Rhem. an. Ioh. 16.13..

4. Proposition. The things ordained hy generall Councells, are so farre to be em­braced, and beleeued, as they are consonant to Gods holy word.

The proofe from Gods word.

Generall councells we simply condemne not: yet doe wee not ground our faith vpon any councell, but onely vpon the written word of God.

Therefore in generall Councells whatsoeuer is agreeable vnto the written word of God, we doe reuerendly embrace; but whatsoeuer is contrarie vnto, or besides the will of God, [Page 118] reuealed in the holy scriptures, wee doe carefully auoid.

And so are wee commaunded to doe euen by God him­selfe.

Whatsoeuer I command you, take heed you doe it: thou shalt put nothing thereto; nor take ought therefrom Deut. 12 32..

Walke ye not in the, ordinances of your fathers; neither ob­serue their manners &c. I am the Lord your God: walke in my statutes, and keepe my iudgements, and doe them Ezek. 20.18, 19.

Though that wee or an Angell from heauen preach vnto you otherwise, then that which wee haue preached vnto you, let him be accursed. As wee said before, so say I now a­gaine, If any man preach vnto you otherwise, then that yee haue receiued, let him be accursed Gal. 1.8, 9..

And so thinke the Churches reformed with vs Confess. Helv. 2. c. 18. Bohem. c. 1. Gal. ar. 5. Belg. ar. 7. VVittem. c. 33..

The adversaries vnto this truth.

Contrarie hereunto are the opinions of the Papists. For of them

Some doe thinke, that the decrees of Councells doe binde all nations; as Pope Hormisda decreed they should.

Some, as Pope Gregory the great, supposed that some coū ­sells, and namely the councell of Nice, of Constanstinople, E­phesus, and Chalcedon Greg. [...]. l. 1. e­pist. 24. & l. 2. epist. 49., some, as Campian Campian. rat. 4., thought that all councells were of equall authoritie with the word of God.

Others, as the Guisiā faction in Frāce, be resolued in matters of religion to follow the footesteps of their ancestors, though (Gods word, and) a thousand councells decree to the con­traryCalvin. epist. [...]ulling. fol. 231..

22. Article. Of Purgatorie.

The Romish doctrine concerning 1 Purgatorie, 2 Pardons, worshipping, and adoration as well 3 of images, [Page 119] as 4 of Reliques: and 5 also Inuocation of Saints, is a fond thing, vainely inuented, and grounded vpon no warrantie of Scripture, but rather repugnant to the word of God.

The Propositions.

The Romish doctrine concerning 1. Purgatorie.

2. Pardons.

3. Worshipping, and adoration of Images.

4. Reliques.

5. Inuocation of Saintes, is a fond thing, and not warranted by the holy Scripture, nor consonant, but contrarie vnto the same.

1. Proposition. The Romish doctrine concerning Purgatorie, is fond, and not warranted by the holy Scripture, nor consonant, but contrary vnto the same.

The proofe from Gods word.

IT is granted as well by the Romish, or false, as by the true Church, that none vncleane thing can enter into the king­dome of God. And because all men either haue bin, or be still vncleane, therefore they must be purged from sinne.

But in the manner of purging them who are vnpure, they doe greatly differ. For the true church, looking into the word of God, doth finde that wee are sanctified, or made cleane in diuers respects, diuersly, as by Baptisme Christ loued the Church, and gaue him­selfe for it, that he might sanctifie it, [...]nd clense it by the washing of water tho­rough the word. Eph. 5.25, 26., by the word preach­ed Now are ye cleane tho­rough the w [...]rd that I haue spoken vnto you. Ioh. 15.3., by the blood of Christ The blood of Iesus Christ his Sonne clenseth vs frō all sinne. 1. Ioh. 1.7., and by the spirit of God Ye are wash­ed, ye are san­ctified, ye are iustified in the name of the Lord Iesus, & by the Spirit of our God. 1. Cor. 6.11., and that in this life, and not in the other world.

For in the sacred scripture there is mention but onely of two waies, one leading vnto destruction, the other bringing vnto life Matt. 7.13, 14., of two sorts of men, whereof some beleeue, and they [Page 120] are saued; some beleeue not, and they are damned Matth. 16.16. Ioh. 3.18., and of two States, one blessed, where Lazarus is; the other cursed, where Diues doth abide Luke 16.. A third way, or sort, or state cannot be founde in the word of God.

And therefore the Purgatorie in another world both deni­ed hath alwaies bin by the Greeke Churches Alphons. de haeres. lib. 8. de Indulgentiis. Polydor. de In­ventor. lib. 8. cap. 1., and neither is, nor will be acknowledged by any of Gods reformed Churches in this world, as their Confessions do testifie Confess. Helv. 2. cap. 26. Gal. ar. 24. Saxon. ar. 11. August. ar. 11. VVit­temb. cap. 25..

Adversaries vnto this truth.

Erroneous therefore, and not warrantable by Gods word con­cerning Purgatorie is the doctrine both of the old Heretikes, the Montanists who thought there was a purging of soules af­ter this life Tertul. de cor. militis: & De Anima, in fine., and of the newe, and renued Heretikes, the Pa­pists. For

They thinke it to be vnsound doctrine, and not sufferable in any booke, for Christians to diliuer, that it is vnpossible for godly, and faithfull men or women to be punished after they be dead. Therefore deleatur say they: Blot out such doctrine Puniripios post mortem impossibile: de­leatur, Jndex expurg. p. 26..

They teach by their Catechismes, that to doubt whether there is a Purgatorie, or no, is a breach of the first commande­mentV [...]ux catech. chap. 3..

Thus doe they pray for the soules of the faithfull (as they fancie) boyling in the torments of purgatorie. ‘Auete, omnes animae fideles, quarum corpora hîc, & vbique con­quiescunt in puluere: Dominus Iesus Christus, qui vos, & nos redemit suo pretiosissimo sanguine, dignetur vos à poenis liberare, &c.’ that is, ‘All haile, all faithfull soules, whose bodies doe here, and euery where rest in the dust: The Lord Iesus Christ, who hath redeemed both you, and vs with his most pretious blood, vouchsafe to deliuer you from paines, &c Horae B. Virg. Mariae secun­dum vsum Sar..’

They haue ratified the doctrine of purging soules after this life in the Councell of Trent Concil. Trid. decr. de Purg. Ses. 25. & ses. 6. can. 30..

[Page 121]It is further to be noted, how the same Papists, sliding back from the truth of God, haue fallen into many noisome, and di­uers opinions in the matter of Purgatorie, agreeing among themselues,

Neither about the place, where purgatorie should be, some placing the same in the bottome of the sea Eckius in Enchirid.: some neere vnto the mount Hecla in Ireland; some vpon the mount Etna in Sicil Bernard de Buslis Rosar. par. 3. ser. 2., others in the Centre of the earth Spec. peregr. quaest. dec. 1. c. 3. q. 5., others, in Hell, whereof they make fower roomes, the first of the damned: the second of Infants dying vnbaptized; the third, Purgatorie; the fourth Limbus patrum, whereinto Christ descended Position. Ing. de Purgat., and o­thers in a mind tossed, and troubled betwixt hope and feare Lorich. instit. Cathol. de 12. Fidei art..

Neither about the Tormentors there, who are thought of some to be holy Angells Albertus, & Roffensis., of others to be very deuills S. Th. More..

Neither about the torments. For some dreame how they are tormented there with fire onely, as Sir Thomas More; some with water and fire, as Roffensis; and some neither with fire, nor water, but with troublesome affections of Hope, and Feare, as Lorichius Instit. cathol. vt supra..

Neither about the causes of Purgatorie torments: because that some doe thinke that onely veniall sinnes Greg. dial. l. 4. cap. 39. Spec. peregr. quaest. dec. 1. c. 3. q. 4., others, that veniall, and mortall sinnes too Eckius, posit. 6, for which in this life men haue donn no penance, are there purged.

Nor about the time, which they that be tormented, shal abide in Purgatorie. For some haue giuen out how the poore soules there be continually in torments, till the day of Iudge­ment, as Dionis. Carthusianus De 4. Hom. noviss.: others as Durandus De officio mort. l. 7., doe thinke they haue rest sometimes, as vpon Sundaies, and holy daies, others are of minde, that in time they shallbe set free & at libertie, because their punishment is but temporarie Spec. pereg. quaest. vt suprà quaest. 5., and others that at any time they may be deliuered, if either their friends will buy out their paines; or the preists will pray or say any Masse for them; or the Pope will but say the word.

Nor finally about the state of soules in purgatorie. For

Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie, and blessed condition then any men that liue in this world Test. Rhem. an. Apoc. 14 13., and yet say the same Rhe­mists [Page 122] that purgatorie fire passeth all the paines of this life Ibid. an. marg. p. 431..

Thomas Aquinas holdeth how the paines of hel fire, and of purgatorie are all one, and in nothing differ, but that the one is but temporall, and the other not so. And others, put in choise either to tarrie in Purgatorie one day, or to endure the miseries of this world an 100. yeares, haue chosen to suffer the troubles of this life an hundred yeares together, rather then to abide the paines of purgatorie but on short winters day Cap. Quid, in aliud. dist. 25..

Therefore in this contrarietie of opinions some of them, the Papists themselues cannot denie, must be; wee say all of them are fond, and contrary to the word of God.

Besides they nourish most cursed, and damnable errors, as

That all the soules of the faithfull, separated from their bo­dies, are not at rest.

That all sinnes in their owne nature, be not mortall, or dead­ly, and that some deserue not euerlasting torments. They are purged in purgatory.

That one sinful man may saue, and satisfie the wrath of God for another, and that easily by praying, saying, or doing some thing for them.

That, if friends in this word will doe nothing for the poore soule in purgatorie paines: yet may the said soules come at length vnto happines, by abyding their deserued torments vn­till the last howre, or day of iudgement, in Purgatorie.

Finally, that the Pope is God, in that he can at his pleasure, discharge guiltie soules both from the guilt of sinne; and from the punishments due for the same.

2. Proposition. The Romish doctrine concerning pardons, is fond, and not war­ranted by the holy Scripture, nor consonant, but contrary vnto the same.

The proofe from Gods word.

Such hath bin the exceeding mercie, and loue of God to­wards [Page 123] mankind, that as hee hath purged vs from all guiltines of sinne by the blood: so hath hee pardoned vs from the euer­lasting punishment due for sinne by the paines of Iesus Christ. For

There is saluation in none other. For among men there is gi­uen none other name vnder heauen, whereby they must be saued Act. 4.12..

Through his name all that beleeue shall receiue remission of sinnes Act. 10.43..

Hee hath purchased the Church by his owne blood Act. 20.28..

With his stripes wee are healed Isa. 53.5..

Hee that beleeueth in him shall neither be condemned Ioh. 3.18., nor ashamed Rom. 10.11..

Therefore: Come vnto mee all yee that are wearie, and la­den, and I will ease you, &c. and yee shall finde rest for your soules: saith our Sauiour Christ Matt. 11.28, 26.

If thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue with thine heart that God raised him from the dead, thou shalt be saued, saith S. Paul Rom. 10.9..

Errors & Adversaries to this truth.

This beeing the doctrine euen of God himselfe vvhereof see more Art. 2. pr. 4. ar. 11. pr. [...]. ar. 22. pr. 1., wee may euidently perceiue, how not onely vain, but besides; not one­ly besides, but against the word of God, the Romish doctrine concerning pardons is, For that doth teach vs.

1. To seeke saluation not at God alone, but at the hands of sinfull men. For would wee haue a pardon for the sinnes of 40. daies? A Bishop may giue it, For the sinnes of 100. daies? A Cardinall may grant. For all our sinnes committed, or to be cō ­mitted? From the pope wee may haue it. Hence be his pardons if you respect time, for &c. yeares; if offenses, Homicide, Parcide, Per [...]urie, Sodomitrie, Treason and what not,vide Taxa [...] poenit. &c.

2. That wee may be our owne Sauiours. So did that of Purgatorie.

3. How the pretious blood of Christ was shed in vaine. For [Page 124] corruptible gold, and siluer, with our owne deedes, & workes, may and will saue vs, if we will.

4. That repentance is not of necessity vnto the saluation of man. For without the same a popish pardon may saue. But without either a Pardon from the Pope, or such like, or Abso­lution of a Priest, there is no saluation, by the doctrine of the Church of Rome Sec ar. 25. pr. 6..

A further manifestation of the vanitie, and impieties of the Romish pardons, from a booke of the Papists, intituled, Horae beatissimae virginis Mariae, secun­dum vsum Sarum.

Quicunque in statu gratiae existens, dixerit deuotè septem orationes sequentes cum septem Pater noster, & totidem Aue Maria, ante ima­ginem pietatis, merebitur 56 millia annorum Indulgentiarum.

Iohannes Papa 12. concessit omnibus dicentibus orationem sequē ­tem, transeundo per caemiterium, tot annos indulgentiarum, quet fue­runt ibi corpora iuhumata à constitutione ipsius caemiterij.

Oratio pro defunctis.

Auete omnes animae fideles quarum corpora hic, & vbique requi­escunt in puluere. Dominus Iesus Christus, qui vos & nos redemit suo pretiosissimo sanguine, dignetur vos à paenis liberare, & inter choros suorum sanctorum angelorum collocare, ibique nostri memores suppli­citer exorare, vt vobis associemur & vobiscum in coelis coronemur.

Innocentius Papa 2. concessit cuilibet qui hanc orationē sequentem deuotè dixerit 4000. millia annorum indulgentiarum. Aue vulnus lateris nostri saluatoris, &c.

Quicunque deuote dixerit istam orationem habebit 3000. dierum indulgentiarum criminalium peccatorum, & 20000. millia dierum, venialium, à Domino Iohanne papa 22. concessarum, vt in Autidato­rio an [...]ae habetur.

Quicunque orationem sequentem deuotè d [...]cerit, premerebitur 11000. annorum indulgentiarum &c. Aue Domina sancta Maria, mater dei, regina coeli, porta paridisi, Domina mundi, lux sempiterna, imperatrix inferni, &c. Ora pro me Iesum Christum dilectum filium t [...]um, & lib [...]ra me ab omnibus malis, ora pro peccatis meis. Amen.

[Page 125] Whosoeuer being in the state of grace, shall deuoutly say the seuen prayers ensuing, with seauen Our Fathers, and as ma­ny Haile Maries, afore the image of Pietie, shall thereby merit 56. thousand yeares of Pardons.

Pope Iohn the 12. hath granted to all persons, which going through the churchyard, doe say the prayer following, so ma­ny yeeares of pardons, as there haue bin bodies buried, since it was a Churchyard.

The prayer for the dead.

Haile all faithfull soules, whose bodies here, and euery where doe rest in the dust. The Lord Iesus who hath redeemed you, and vs with his most pretious blood, vouchsafe to deliuer you from paines, and to place you in the companie of his holy An­gells, and there beeing mindefull of vs meekely to pray, that wee may both be ioyned vnto you, and crowned with you in the heauens.

Pope Innocent the 2. hath granted to euery one which de­uoutly shall say this prayer following 4000. yeares of pardons: Haile wound of our Sauiours side, &c.

Whosoeuer deuoutly shall say this praier shall haue 3000. daies pardons of criminall sinnes, and 20000. daies, of veniall, (offenses) granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatorie of the soule

Whosoeuer deuotly wil say the praier following, shal merit (thereby) 11000. yeares of pardons, Haile Lady saint Mary, mother of God, Queene of heauen, the Gate of paradise, the Lady of the world, the Light eternall, the Empresse of hell, &c. Pray vnto thy belooued sonne Iesus Christ for mee, and deliuer mee from all euils, pray for my sinnes. Amen.

3. Proposition. The Romish doctrine concerning Images, is fonde, and not war­ranted by the holy Scriptures, nor consonant, but contrarie vnto the same.

The proofe from the word of God.

Images are such an abomination to the Lord, as to make [Page 126] them among all men odious, he describeth the vanitie of them by his Prophets, as that, they are the doctrine of vanitie, The worke of Errors Ierem. 10.15., the teachers of lies Hab. 2.18., siluer and gold, the worke of mens hands Psal. 135.25., Vanitie Esa. 44.10. &c: they haue a mouth, and speake not; eies, and see not; eares, and heare not Psal. 135.16.: hands, and touch not; feete, and walke not Psal. 115.7..

2. Hee giueth a strait commandement, Not to bow downe to them, nor worship them Exod. 20.5. 1. Cor. 10.7.14.: nor to make them Exod. 20.5. Deut. 4 15. &c., to flie from them 1. Ioh. 5.21. 1. Cor. 10.14., yea to destroy both the images themselues Deut., 3.; the Idola­ters Deut. 17.2, 3., and the Enticers vnto Idolattie Deut. 13.5..

3. Hee commendeth greatly, and praiseth such men as haue destroyed Images 2. king. 18.3, 4. 2. Chr. 14.2, 3., and not bowed vnto Idols 1. king. 19.18. Dan. 3..

4. Hee finally curseth the Images Deut. 7.25, 26. Ierem. 51., the Image makers Deut. 27.15. Esa. 44., and the Image seruers, or worshippers Deut. 27.26. Psal. 97.7. Esa. 42.17..

Hereunto with vs the Protestant Churches euery where doe subscribe Confess. Helvet. 2. cap. 3, 4. Basil. ar. 10 6.3. Bohem. c. 3.17. Gal. ar. 1. August. ar. 1. Sax. ar. 22. VVittemb. c. 1.23. Suev. ar. 22..

The adversaries vnto this truth.

The Romish church most fondly, and contrary to the word of God, doth allow; and not, onely allow, but publikely erect; & not onely erect but adore Dele, statuas venerari, potius quam statuari­ [...]s, stolidum est, Index expurg. pag. 31., & not onely adore Images, but doth accurse, and more then so, condemne to the fire, yea to hell fire as heretikes, such persons as will not worshippe Ima­ges, and the Images to (which is most abhominable.)

Of God himselfe▪ euen of God the Father, and that in the likenes of an old man with a long white Beard; of the Sonne, in the Similitude of a man, hanging on rhe Crosse; of the holy Ghost, in the shape of a Doue, of the wholy, holy and incom­prehensible Trinitie, with three Faces in one head In hoc pleris (que) Christianis Ethnicus philoso­phus religiosi­or, qui etiam Trinitalis, quae mente vir com­prehend [...]tur, fi­guras ocul [...] corporis spe­ctibilis (Petri Rami verba in scholis physi­cis,) deleantur. Jndex expurg. pag. 146. Atque haec absurditas Pa [...]rem, Filium, & Sp. S. effigiantium Iacobilis a Ni­cephor [...] tribuitur. G. Cassand. consul. p. 1 [...]..

Also of God his creatures, as of Angels alwaies with wings, sometimes with a paire of ballance, as S. Michael; of men, as of Moses (as it were) with hornes; the Apostles with round orbes on their heades like Trenchers; the blessed virgin with frisled haire, and costly garments.

[Page 127]And of other base things, as Agnus deis of waxe; wafer cakes of flower; Crosses of gold, siluer, stone, wood, paper, cop­per, &c. Non inficia­mur hac nos la­triae adoratione Christi praecla­rissimam Cruce colere & vene­rari. Andrad. orthodox. expl. lib. 9. p. 284..

4. Proposition. The Romish doctrine concerning Reliques is fond, and not war­ranted by the holy Scriptures, nor consonant, but contrary vnto the same.

The proofe from Gods word.

Of all the erroneous opinions among the Papists (which are infinite) none is more to the illusion of wel meaning Chri­stians then their doctrine concerning worshipping, and adora­tiō of the reliques of Saints. A doctrine, which is so farre from being found as it is forbidden, in the holy Scripture Thou shalt worship the Lord thy god, and him onely shalt thou serue. Mat. 4.10, and a do­ctrine in the purer times, and writers of the Chureh no where to be found; and in all the best Churches at this day vtterly condemned. Confess. Helv. 1 ar. 11. & 2. c. 5. Basil. ar. 10. Bohem. c. 17. Gal. ar. 24..

Adversaries vnto this truth.

Such notwithstanding is the Satanicall boldnes of the Anti­christian synagogue of Rome, that as they will delude men with the reliques of Saints, which are not such: so likewise they teach the people (which is most offensiue and execrable) to giue diuine adoration, and honour vnto them Praedicatio autem ecclesia­stica hoc semper tenuit, Sancto­rum [...]eliq [...]ias esse ex fide ve­nerandas: Sta­plet. antidot. e­uang. in Matt. 8.21. p. 30. The Catho­like affirmeth worshipping of saints, prai­er vnto them, feasts of them, [...]doration of their reliques, and Im [...]ges: the Protestant denieth all. Hils q [...]artron. 14. reas. p. 71..

Hence is it that some doe pray vnto S. Benet, whose Reliques they had stolne, O Benedict, after God our onely hope, leaue vs not orphanes, who art come hither, not through our merits, but for the saluation of many soules Vinc. Li [...]. [...]. 23. cap. 155..

Others haue published, that the Bodies of Saints, and speci­ally the Reliques of the blessed Martyrs, are with all sincerity to be honoured, as the members of Christ, &c. If any denie this conclusion hee is to be thought, not a christian, but an Eunomi­an, and Vigilantian Raban. l. 4. c. 10. de Sec. pro­priet..

The Councell of Trent also hath decreed; that they are to [Page 128] be taken for damned which affirme, how worship, and honour is not to be giuen vnto the Reliques of Saints Concil. Trid. sess. 25. decr. de Jnuoc. &c..

Of this preposterous deuotion, they haue appointed a cer­taine, and common seruice for the holy Crosse, whereon Christ was hanged Missa de S. Cruce: & Offi­cium de S. Cru­ce., they haue made a feast for the speare, and Nailes, wherewith Christ was fastened to the Crosse Bee-hiu [...], lib. 4. cap. 3., they haue canonized for a Saint the chaines which bound S. PetersGratian. dist. 38. Nul. volat.. To say nothing of the adoration they giue vnto the Haire, Milke, Smocke of the blessed virgin; vnto the Head, Haire, Thombe, Coate of S. Ihon Baptist, vnto the breeches of Ioseph; the sword, and Handkercheife of S. Paul; the Keies of S. Peter; and vnto many other things which of modestie I will not mention, but doe ouer passe.

5. Proposition. Invocation of Saints is a fonde thing, not warranted by the holy Scriptures, nor consonant, but contrarie vnto the same.

The proofe from Gods word.

The Christian exercise of Prayer is a dutie which may not be either securely omitted, or vainly abused. And though many things in prayer be necessarily to be obserued, yet a speciall point is it that in our supplications and prayers, we doe call onely vpon God. For so to doe we are both commanded, euen by God himselfeCal vpon me in the time of trouble. Psal. 50.15. After this manner pray, Our Fa­ther, which art in heauen, &c. Matth. 6.9. Whē ye pray, say, Our Fa­ther, which art in heauen. Luke 11.2.; and thereunto also allured, by manifold as well promises of large blessingsPsal. 50.15. Matth. 7.11. Luke, 8. Ioh. 16.23, 24., as by the examples of godly men in all ages, Patriarkes, AbrahamGen. 13.4., IsaacGen. 26.25., Iaakob Gen. 32.9. &c; Pro­phets, as Daniel Dan. 9.16. &c., Elias 1. king. 18.36, 37, &c., Ieremie Ier. 14.7. &c.; Centurions Act. 10.2., Publicans Luke 18.13.; Apostles, as PaulAct. 16.25. & through his Epistles., PeterAct. 1.24. &c. yea of all the Elect of God in this world Luke 18.7..

On the other side to pray vnto any creature that is out of this world besides Iesus Christ, there is in the Scripture neither Law to command; nor promise of blessing, nor any example of god­ly men, or women, to prouoke.

Finally, as all Gods people in the purer and former times [Page 129] haue; so in these daies the Protestant Churches vtterly con­demne the inuocating of, or praying vnto creatures whatsoe­uer Confess. Helv. 1. ar. 11. & 2. c. 5.23. Basil. ar. 10. Bohem. c. 2.17. Gal. ar. 14.24. Belg. ar. 20. August. ar. 21. VVittemb. c. 23. Sue. ar. 11.21.

The Adversaries vnto this truth.

Therefore the Romish doctrine, that Saints are to be praied vnto Test. Rhem. pag. 187. Grationem Do­minicam fun­dimus Sanctis. Censura Colon. fol. 208.; and their daily praying, as occasion serueth, vnto S▪ A­gatha, that haue sore breasts; vnto S. Benedict, that either be, or feare to be poisoned; vnto S. Clare, for them that haue sore eies; S. Damian, that be sicke, for health; S. Erasmus, for helpe in the intrals; S. Feriol, for Geese; S. Giles; for women that would haue children; S Hubberts, for dogges; S. Iob, for them which haue the poxe; S. Katherine, for knowledge; S. Loys, for hor­ses; S. Margaret, for women in trauaile; S. Nicholas, for little children; S. Otilia, for the headach; S. Petronil for the Ague; S. Quintin for the cough; S. Ruffin, for lunacie, or madnes; S. Se­bastian for the plague; S. Thomas Becker for sinners; S. Valen­tine for the falling sicknes; S. Winefield for virginitie; S. ✚, or Crosse, for all things; it is vaine, not warrantable by Gods word, but altogether repugnant to the holy scriptures.

The vanitie and idolatrie of the Popish Invocation further demonstrated from that booke of theirs enti­tuled, Horae beatissimae virginis, &c.

Oremus. Maiestatem tuam Domine suppliciter exoramus, vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator, & rector: ita apud [...] sit pro nobis perpotuus intercestor, per Dominum no­strum Iesum Christum.

Oremus Deus, pro cuius Ecclesia gloriosus martyr, & Rontifex Thomas, gladiis impiorum occubuit, praesta quae sumus, [...] omnes quia­ius impl [...]rant auxilium, prae petitionis eius salutarèm cause quantur ef­fectum, per Dominum nostrum.

Versus. Ora pro nobis beata Katherina. Resp. Vt digni efficiamur promissionibus Christi.

Versus. Ora pro nobis beate Martyr Sebastiana. Resp. Vt merea­mur pestem epidimiae illaesi transire, & promissionem Christi obtinere.

[Page 130]
Virgo Christi egregia, pro nobis Apollonia,
Funde preces ad Dominum, vt tollat omne noxium,
Ne proreatu criminum, morbo vexemur dentium.

Let vs pray. O Lord, we humbly beseech thy Maiestie, that as thy blessed Apostle Andreas was a preacher, and ruler of thy Church; so he may be a perpetuall intercessor for vs, through Iesus Christ our Lord.

Let vs pray. O God, for whose Churches sake the glorious Martyr, and Bishop Thomas was slaine by the sword of the vn­godly, graunt we beseech thee, that such as call vnto him for helpe, may obtaine a good effect of his godly praier, through our Lord.

The vers. O blessed Katharine pray for vs. Thans. That wee may be made worthy of the promises of Christ.

The vers. O blessed Martyr, Sebastian, pray for vs. The Ans. That wee deserue to escape the plague without hurt, and ob­taine the promises of Christ.

Christ his noble virgin, Apollonia, pray vnto the Lord to re­moue whatsoeur is hurtfull, least for the guiltines of our sinns, wee be vexed with the tooth ach.

Whosoeuer saith this prayer following in the worship of God, and S. Roche (the very words in the said booke) shall not die of the pestilence by the grace of God, &c.

Oremus Omnipotens, sempiterne Deus, qui precibus & meritis bea­tissimi Rochi confessoris tui quondam pestem generalem reuocasti, pre­sta supplicibus tuis & qui pro simili peste reuocanda sub tua confidunt fiducia, ipsius gloriesi Confessoris tui pr [...]camine, ab ipsa peste epidi [...]ae, & ab omni perturbatione liberemur, per Christum Dominum no­strum.

Oratio ad tres Reges. Rex Iasper, rex Melchior, rex Balthasar, ro­go vos per singula nomina, rogo vos per sanctam Trinitatem, rogo vos per regem regum, quem vagiente [...] in cunis vider [...] meruistis, & com­patiamini [Page 131] tribulationum mearum hodiè, & intercedatis pro me ad do­minum cuius desiderio exules factiestis.

Crux Christi protege me; Crux Christi, salua me; Crux Christi defende me ab omni malo,

Let vs pray O almightie, and euerlasting God, who by the prayers and merits of thy most blessed Confessour, Roche, did­est reuoke a certaine generall plague, grant vnto thy suppliants who for the reuocatiō of the like plague doe trust in thy faith­fullnes, by the prayer of that thy glorious Confessour, wee may be deliuered from the plague, and from all aduersity, through Christ our Lord.

A prayer vnto the 3. kings. O King Iaspar, king Melchior, king Balthasar, I beseech you by euery of yournames, I beseech you by the holy Trinitie, I beseech you by the king of kings, whom yee deserued to see euen in his swadling cloathes, that you would take pittie on my troubles this day, and make in­tercession for mee vnto the Lord, for whose desire yee made your selues exiles.

O Christs crosse, protect me; ô Christs crosse, saue me; ô Christs crosse defend mee from all euill.

23. Article. Of ministring in the Congregation.

1 It is not lawfull for any man to take vpon him the office of publike preaching 2 or ministring the Sacra­ments in the congregation, 3 before he be lawfully called and sent to execute the same. 4 And those wee ought to iudge lawfully called, and sent, which be 5 chosen, and called to this worke 6 by men who haue publike authoritie giuen vnto them in the congregation, to call, and send ministers into the Lords vineyard.

The propositions.

1. None publikely may preach, but such as thereunto are authorized.

2. They must not be silent, who by office are bound to preach.

3. The Sacraments may not be administred in the Congre­gation but by a lawfull Minister.

4. There is a lawfull Ministery in the Church.

5. They are lawfull Ministers, which be ordained by men lawfully appointed to the calling, and sending forth of Mi­nisters.

6. Before Ministers are to be ordained, they are to be cho­sen, and called.

1. Proposition. None publikely may preach, but such as thereunto are authori­zed.

The proofe from Gods word.

THis truth in the holy Scripture is euident. For there we finde, how

[...] The godly men were both called by God, and comman­ded to preach, before they would, or durst so doe. So was Sa­muel 1. Sam. 3.3, 4. &c. 20., Ieremie Ierem. 1.4, 5., Iohn Baptist Ioh. 1.6., Christ Iesus himselfe Ioh. 20.21., who also to preach did send the twelue Apostles Matth. 10.5., and the seuentie Disciples. Luke 10.1..

2 The wicked and false Prophets for preaching afore their time, are blamed Ierem., 15.29.8, 9..

3 A commandement is giuen vs to pray the Lord of the haruest, that hee would send forth labourers into his har­vest Matth. 9.38..

4 Lastly wee doe read, that God hath ordained in the [Page 133] Church some to be Apostles, some Prophets, some teachers, some to be workers of miracles 1. Cor. 12.28., and Christ beeing ascended into heauen, gaue some to be Apostles, some Prophets, some Euangelists, and some Pastors and teachers Eph. 4.11..

And all this is acknowledged by the reformed ChurchesConfess. Helv. 2. cap. 18. Bohe. cap. 9. Gal. ar. 31. Belg. ar. 31. August. ar. 14. VVittemb. ar. 10. Suev. ar. 13..

Errors & Adversaries to this truth.

And so are wee against them,

Which to their power doe seeke the abolishment of pub­like preaching in the reformed Churches, as doe first the Pa­pists, who phrase the Preachers to be vncircūcised Philistins Ans. to the execut. of Iust. cap. 3. p. 44., sacrilegious ministers Ibid. c. 9. p. 211, Hieroboams priests, inordinate Ibid. c. 5. p. 91., and vnordered Apostataes Ibid. c. 3. p. 41., and next the Barrowists, who say how the said Preachers are sent of God in his anger to deceiue the people with lies R.A. confut. of Brovvn. p. 113.

Who publish how the word is not taught by the Sermons of ministers, but onely by the Reuelation of the Spirit: so did Muncer, the Anabaptist Sleiden. com. lib. 5., and so doth H. N.H. N. euang. c. 13. § 6. and Spir. land. c. 48. § 5., and his Familie of LoueLetter to the B. of Roch..

Who runne afore they be sent, as doe many both Anabap­tists, and Puritanes, as Penrie, Greenewood, Barrow, &c. or which hold, how they which are able to teach, and instruct the people, may, and must so doe; and that not priuately onely, but publikely too, though they be not ordinarily sent, and au­thorized thereunto; which was the doctrine of R.H.R.H. on Psal. 122..

Who teach, that Lay-men may teach to get faith R.A. confut. of Brovvnisme. p. 113., and that euery particular member of the Church hath power, yea and ought to examine the manner of administring the Sacraments, &c. and to call the people to repentance: so teacheth Barrow Bar. disco. p. 36..

2. Proposition. They must not be silent, who by office are bound to preach.

The proofe from Gods word.

As publikely to preach, before men are sent, is a grieuous [Page 134] fault: so not to preach being sent is a great sinne. Hereunto beare witnesse.

1. Our S. Christ, whose words are these, Surely, I must also preach the Kingdome of God. For therefore am I sent Luke 4.43..

2. Peter. and Iohn, who being charged to speake no more in the Name of Iesus, said, Wee cannot but speake that which wee haue heard, and seene Act. 4.17. &c..

3. S. Paul. For hee writeth, Necessitie is laid vpon mee, and woe is mee if I preach not the Gospell 1. Cor. 9.16, 17..

4. The apostles of Christ. For though they were beaten for so doing: yet ceased they not to teach, and preach Iesus Christ Act. 5.42..

5. All the Churches of God which be purged from super­stion, and errors Confess. Helv. 1. ar. 15. & 2. c. 9 18. Bohem. cap. 9. Gal. ar. 25. Aagust. ar. 7. VVittemb. ar. 20. Sue. ar. 13..

Errors, & adversaries vnto this truth.

Then, as in glasse they may see their faults.

Who maintaine, how there ought to be no publike preach­ing at all, as doe the Anabaptists Bulling. cont. Anabap. c. 12..

Which depraue the office of Preaching, as doe the Liber­tines, saying that preaching is none ordinarie meanes to come vnto the knowledge of the word VVilkins. a­gainst the Fam. of Loue, ar. 14. p. 66., and especially the Familie of Loue, who tearme the publike preachers in derision, Scrip­ture learned Theophil. a­gainst VVilk., Licentious scripture learned Pat. of the pr [...]s. Temp., good-thinking-wise H.N. proph. of the Sp. c. 2. § 7., Ceremoniall, and letter Doctors Fam. let. to the B. of Roch., Teaching masters H.N. Spir. l. c. 25.. and further say, It is a great presumption that any man, out of the learnednesse of the letter; taketh vpon him to be a Teacher, or Preacher: Againe, It becometh not any man to busie him­selfe about preaching of the word▪ so, and more too, the Fa­milie Idem 1. exh. c. 16. § 15, 16..

Which take vpon them the office of publike preaching, without performance of their duty, either through ignorance, that they cannot; worldly emploiments, that they may not; negligence, that they will not; or feare of troubles, that they dare not preach the word of God.

Yet thinke wee not (which our Sabbatatians let not to [Page 135] publish,) that

Euery minister, necessarily and vnder paine of damnation, is to preach at least once euery Sunday D.B. doct. of the Sabboth, 2. booke. p. 174.. and

Vnlesse a minister preach euery Sunday, he doth not hallow the Sabboth day in the least measure of that which the Lord requireth of vs.Ibid. p. 277.

3. Proposition. The Sacraments may not be administred in the Congregation but by a lawfull minister.

The proofe from Gods word.

In the holy Scripture wee read that the publike ministers of the word, are to be the Administers of the Sacraments. For both our S. Christ commanded his disciples, as to preach: so to Bap­tize Matth. 28.19, and celebrate the supper of the Lord Luke 22.19. 1. Cor. 11.24, 25, and the Apo­stles, and other ministers in the purest times (whom the godly Ministers▪ and Preachers in these daies doe succeede) not onely did preach, but also Baptize Act.,, 33. Ioh. 1.25. 1. Cor. 1.14.16., and Minister the Lords Sup­per Act. 20.7. 1. Cor. 10.16..

And hereunto doe the Churches of God subscribe Confess. Helv. 2. c. 18. Bohem. c. 9. Gal. ar. 25.31. August. ar. 7. VVittem. ar. 20. Sue. ar. 13..

In saying that none may administer the Sacraments in the Congregation afore hee be lawfully called, and sent thereunto, wee thinke not (as some doe) that the very beeing of the Sa­craments dependeth vpon this point. viz. whether the Bapti­zer, or giuer of the Bread, and wine be a minister, or no.

Neither is it the meaning of this article that priuately in houses, either lawfull ministers, vpon iust occasion, may not; or others, not of the ministerie, vpon any occasion (in the peace of the Church) may administer the Sacraments.T.C. 1. rep. p. 113.

The Errors and adversaries vnto this truth.

Hereby wee declare our selues not to fauour the opinion, that publikely.

[Page 136]Some may minister the Sacraments, which are not meerely, and full ministers of the word, and Sacraments; and so thinke both the Anabaptists, among whome, their king (when it was) after Supper tooke bread, and reaching it among the Commu­nicants did say, Take, eate, & shew forth the Lords death; their Queene also reaching the Cuppe, said, Drinke yee, and shew forth the Lords death Suri [...]s com. p. 237., and the Presbyterians at Geneua, where the Elder (a Laie man) ministereth the Cup ordinarily at the Communion Survay of dis. cap. 15. out of the Geneva lavves.. Some ministers (and namely the Puri­tane Doctors) may not minister the Sacraments. For (say the disciplinarians) the office of Doctors is onely to teach true do­ctrine Lear. discours. p. 17., but in our Church (of England) the Doctor encroach­eth vpon the office of the Pastor. For both indifferently doth teach, exhort, and minister the Sacraments Fruct. Ser. on Rom. 12. p. 40..

None though a lawfull Minister, may administer, the Sacra­ments, which either is no preacher The admini­stration of the Sacraments ought to be committed to none, but such as are preach­ers of the word. Lear. dis­co. p. 60. It is sacriledge to separate the word (viz. Preaching) frō the Sacram. Ibid. The preaching of the word is the life of the Sacraments. T.C. 1. rep. p. 125, or when hee ministreth them doth not preach The vnchangeable lawes of God be (saith T.C.) that none mi­nister the Sacraments, which doe not preach. T.C. 1. repl. p. 104. § 3. Where there is no Prea­cher of the word, there ought to be no minister of the Sacraments. Lear. disc. p. 62., which be the errors of the Disciplina­rians, or Puritanes.

Publiquely, and priuately too the Sacrament of Baptisme may be administred by any man, yea by women, if necessitie doe vrge. So hold the Papist. For saith Iauell Iauel. phil. Cor. par. 5. fol. 559., in the time of ne­cessitie the minister of Baptisme is euery man, both male and female. A woman, be shee yong or old, sacred or wicked, Euery male that hath his wits, and is neither dumbe, nor so drunken, that he can vtter the the words, as wel Pagā, Infidel, & heretik: the bad as the good; the schismatik, as the Catholike, may bap­tize. And yet vsually in the ciuill warres both in France, and in Netherland, the Papists did rebaptize such children, as of the Protestant not lai-mē, but ministers, had afore bin baptized So in Netherland were children rebaptized, when the Duke of Al­va there tyranized. Trag. hist. of Antvverp. The like Repabtization was vsed by the Papists at Tholouse, Troys, and other cities in France, especially an. 1562. See the Chron. of France..

This priuate Baptisme by priuate persons was also taught long since both by the Marcionites D. August. ad Quodv [...]t. c. [...]7., and Pepuzians Epiphan. h [...]res▪ 42..

4. Proposition. There is a lawfull ministerie in the Church.

The proofe from Gods word.

God, for the gathering, or erecting to himselfe a Church out of mankinde; and for the well gouerning of the same, from time to time hath vsed, yea, and also doth and to the end of the world will vse the ministery of men lawfully called thereunto by men. A truth most euident in the holy Scripture.

Iesus said vnto his Apostles, Goe, and teach all Nations, bap­tizing them, &c. and loe, I am with you alway, vnto the ende of the world Matth. 28.20..

Christ gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastors, and Teachers, for the ga­thering together of the saints, for the worke of the ministerie, and for the edification of the body of Christ, till we all meet together (in the vnitie of faith, and knowledge of the Sonne of God) vnto a perfect man Eph. 4.11, 12, 13..

A truth also approued by the Churches Confess. Helv. 1. ar. 15. & 2. c. 18. Bohem. c. 8.9.14. Gal. ar. Belg. ar. 30.31. August. ar. 7. Sax. ar. 11. VVittemb. ar. 20. Sue. ar. 13.15.

Adversaries vnto this truth.

Oppugners of this truth, are

First the Anabaptisticall Swermers, who both tearme all Ec­clesiasticall men, The Diuells ministers; and also, as very wicked doe vtterly condemne the outward ministerie of the word, & Sacraments Althemar. conciliat. Loc. pugnan. lo. 191..

And next the Brownists, who divulge that in these daies: No ministers haue the calling, sending or authoritie pertaining to a minister; and that, It will hardly be founde in all the world, that any minister, is, or shall be lawfully called R.H. on Psal. 122., such also be the Barrowists which say, there is no ministerie of the Gospell in all Europe Bar. disco. p. 104..

5. Proposition. They are lawfull Ministers, which be ordained by Men lawfully appointed for the calling, and sending forth of Ministers.

The proofe from Gods word.

S. Paul in the beginning of his epistle vnto the Galathians, giueth vs to obserue the diuers sendeth-forth of men into the holy ministery: whereof

Some are sent immediately frō God himselfe. So sent, was by God the Father, both Iesus Christ Ioh. 20.21., and Iohn Baptist Ioh. 1.6., by God the Sonne, in his state mortall the twelue Apostles Matth. 10.5., in his state immortall, and glorious, S. Paul Acts 9.15..

This calling is speciall, and extraordinarie: and the men so called were adorned with the gift of miracles cōmonly, as were Iesus Christ, and his Apostles; but not alwaies, for Iohn Baptist wrought none.

And they were also enioyned, for the most part, as the Apo­stles, to preach throughout the world Matth. 28.20., howbeit our Sauiour was limited Matth. 15.24..

Some againe were sent of men: as they be, who are sent of men not authorized thereunto by the word of God, and that to the disturbance of the peace of the Church: such in the A­postles time, were the false Apostles; in our daies be the Ana­baptists, Familie Elders, and law despising Brownists.

And some lastly are by men sent: so in the primitiue Church by the Apostles, were Pastors, and Elders ordained Act. 14.23. 1. Tim. 4.14., who by the same authoritie ordained other Pastors, and teachers 1. Tim. 22.5.. Whence it is that the Church, as it hath bin: so it shall till the end of the world be prouided for. They who are thus called haue power neither to worke miracles, as the Apostles had; nor to preach, and minister the Sacraments where they will, as the Apostles might, but they are tied euery man to his charge, which they must faithfully attend vpon; except vrgent [Page 139] occasion doe enforce the contrary.

The calling of these men is tearmed a generall calling, and it is the ordinarie, and in these daies the lawfull calling, allow­ed by the word of God.

So testifie with vs the true Churches else where in the world Confess. Helv. 1. ar. 17. & 2. c. 18. Bohem. c. 9. Ga [...]. ar. 31. Belg. ar. 31. Au­gust. ar. 14. VVittem. ar. 21. S [...]ov. ar. 13.

Adversaries vnto this truth.

This truth hath many waies bin resisted. For there [...]e which thinke, how in these daies there is no calling, but the extraor­dinarie, or immediate calling from God, & not by men, as the Anabaptists, Familists and Brownists: of whome afore.

The Papists albeit they allow the assertion: yet take they all ministers to be wolues, Hirelings, Laie men, and Intruders, who are not sacrificing Priests, annointed by some Antichristian Bishop of the Romish synagogue Concil. Trid. sess. 7. [...]an. 7..

Either all, or the most part of the ministers of England, saith Howlet Hovvl. 7. rea [...]., be meere Lay men, and no Priests, and consequent­ly haue noe authoritie in these things. It is euidēt, &c. because they are not ordained by such a Bishop, and Preist, as the Catholike Church hath put in authoritie.

6. Proposition. Before Ministers are to be ordained, they are to be chosen, and called.

The proofe from Gods word.

Though it be in the power of them which haue authority in the Church, to appoint Ministers for Gods people: yet may they admit neither whome they will, nor as they will them­selues: But they are both deliberately to chuse, and orderly to call such as they haue chosen.

This made the Apostles and Elders in the primitiue Church straightly to charge, that suddenly hands should be laid on no [Page 140] man 1. Tim. 5.22..

To make a speciall choise of twaine, whereof one was to be elected into the place of Iudas Acts 1.23..

By election to ordaine Elders in euery church, and by prai­er and fasting, to commend them to the Lord Acts 14.23., and by laying on of hands to consecrate them 1. Tim. 4.14..

To describe who who were to be chosen, and called. For they are to be Men, not Boies nor women 1. Tim. 2.12., Men of good be­hauiour, not incontinent, not giuen to wine, not strikers, not couetous 1. Tim. 3.2., not proud 1. Pet. 5.3., not froward nor irefull Titus 1.7., nor giuers of offense 2. Cor. 6.3., finally men of speciall gifts, apt to teach 1. Tim. 3.2., able to exhort Tit. 1.9., wise, to diuide the word of God aright 2. Tim. 2.15., bold, to re­prooue 1. Tim. 5.20. Tit. 1.9., willing to take paines Matth. 9.38. 2. Tim. 4.2., watchfull, to ouersee Acts 20.28., pa­tient to suffer Act. 5.41. 2. Tim. 4.7, 8., and constant, to endure all manner of afflicti­ons 2. Cor. 11.23..

And this doe the Churches Protestant by their Confessions approoue Confess. Helv. 1. ar. 25. & 2. c. 18. Bo [...]em. c. 9. Gal. artic. 13. Belg. ar. 31. August. ar. 14. VVittemb. ar. [...]0. Sue. ar. 13..

The Errors, and adversaries vnto this truth.

In error they remaine, who are of opinion, that

The due election, and calling of Ministers according to the word of God, is of no such necessitie to the making of Mini­sters: an erroneous fancie of the Anabaptists, and Familie of Loue.

That women may be Deacons Sigebert., Elders, and Bishops: the former, the Acephalians; the latter, the Pepuzians did main­taine.

A speciall care is not to be had both of the life and the lear­ning of men; or that wicked men, of euill life; ignorant men, without learning; Asses, of no giftes; loiterers which doe no good; or fauourers of superstition, and idolatry, which do great hurt, are to be admitted into the ministery.

They are causes, which indeede are none, to debarre men from the ecclesiasticall function, as if men haue bin twice married (an error of the Russeis Liberus rerum Moscov. p. 30. b, be married Coster. Ench. controv. c. 15. de c [...]l. sacerd., haue had cer­taine wiues Test. Rhem. an. 1. Tim. 5.2., haue not receiued the Sacrament of Confirma­tion [Page 141] Concil. Trid. sess. 23. c. 4., haue bin baptized of Heretikes 1. quaest. 1. ventum., these may not be Priests, say the Papists; or if either they haue not bin trained vp in the Familie; or be not Elders in the said Familie of Loue Such ought not to busie thē ­selues about the vvord. H.N. document. sent. c. 3. § 1. and 1. Exhort. c. 16. § 16..

24. Article. Of speaking in the Congregation in such a tongue as the people vnderstand not.

It is a thing plainely repugnant to the word of God, and the custome of the primitiue Church, to haue publike prayer in the Church, or to minister the Sacraments in a tongue not vnderstood of the people.

The proposition. Publike praier, and the Sacraments, must be ministred in a tongue vnderstood of the common people.

The proofe from Gods word.

THis assertion needeth small proofe. For who so is perswa­ded (as all true Christians of vnderstanding, are) that what is done publikely in the Church by a strange language, not vn­derstood of the people, profiteth not the Congregation1. Cor.; edifi­eth not the weake Ib. 17.26.; instructeth not the ignorantIb. 14 19.; inflameth not the zeale Ib. v. 9., offendeth the hearers Ib. 7.11., abuseth the people Ib. 11.16., di­pleaseth God Matth. 15.8., bringeth religion into contempt 1. Cor. 14.23., easily will thinke, that where the praiers be said, or the Sacraments admi­nistred in a tongue not vnderstood of the vulgar sort, neither is the word of God regarded, nor the custome of the purer, & primitiue Church obserued.

This article no church doth doubt of, and very many by their extant Confessions doe allow Confess. Helv. 2. c. 22. VVitt. c. 27. August. de Miss [...], ar. 3. Suev. c. 21..

Aduersaries vnto this truth.

But their is nothing either so true, or apparent, which hath [Page 142] by all men at any time bin acknowledged. So contrary to this truth.

In old time the Ossens made their praiers vnto God alwaies in a strange language, which they learned of Elxeus their foun­der Epiph. haer. 19., and the Marcosians, at the ministration of Baptisme, vsed certaine Hebrew words, not to edifie, but to terrifie, and asto­nish the mindes of the weake, and ignorant people D. Iren. l. 1. c. 18..

In these daies, the Turkes performe all their superstitions in the Arabian language, thinking it not onely vnmeete, but also an vnlawfull thing for the common sort of persons, to vnder­stand their Mahometane mysteries An. Geufraeus a [...]lae Tur. l. 2..

The Iacobite preists doe vse a tongue at their church mini­strations, and meetings, which the vulgar people cannot com­prehend Magd. eccles. hist. Cen. 12. c. 5..

The diuine Lyturgie among the Russians is compounded partly of the Greeke, and partly of the Sclavonian lan­guage Alex. Guag. de relig. Mosc. pag. 230..

The Papists will haue all diuine Seruice, Praiers, and Sacra­ments, and that throughout the world, ministred onely in the Latine tongue, which but fewe men of the common people doe vnderstand: some of them holding, that It is not necessary that wee vnderstand our praiers Test. Rhem. annot. p. 463., and that praiers, not vnder­stood of the people, are acceptable to God Test. Rhem. an. Matth. 21.6., and all of them maintaining that hee is accursed, whosoeuer doth affirme, how the Masse ought to be celebrate onely in a vulgar tongue Si quis dixe­ril, lingua tan­tum vulgari Missam cele­brari debere, a­nathema sit. Concil. Trid. sess. 22. can. 9..

25. Article. Of the Sacraments.

Sacraments ordained of Christ 1 be not onely badges, or tokens of Christian mens profession: but rather they be 2 certaine sure witnesses and effectuall signes of grace, and Gods good will toward vs, by which he doth worke inuisibly in vs, 3 and not onely quicken but also strengthen and confirme our faith in him. 4 There be two Sa­craments [Page 143] ordained of Christ our Lord in the Gospell, that is to say, Baptisme and the Supper of the Lord. Those fiue com­monly called Sacraments, that is to say, 5 Confirmation, 6 Penance, 7 Orders, 8 Matrimony, and 9 extreame vncti­on, are not to be compted for Sacraments of the Gospell, bee­ing such as haue growen partly of the corrupt following of the Apostles, partly are states of life allowed in the Scrip­tures, but yet haue not like nature of Sacraments with Bap­tisme and the Lords Supper, for that they haue not any visi­ble signe, or ceremonie ordained of God.

10 The Sacraments were not ordained of Christ to be gazed vpon, or to be carried about, but that wee should due­ly vse them. 11 And in such onely, as worthily receiue the same, they haue a wholesome effect, or operation: but they that receiue them vnworthyly, purchase to themselues dam­nation, as Saint Paul saith.

The propositions.

1. The Sacraments ordained of Christ, be badges, or tokens of our profession which be Christians.

2. The Sacraments be certaine sure witnesses, and effectuall signes of grace, and God his good will toward vs.

3. By the Sacraments God doth quicken, strengthen, and confirme, our faith in him.

4. Christ hath ordained but two Sacraments in his holy Gospell.

5. Confirmation. is no Sacrament.

6. Penance. is no Sacrament.

7. Orders. is no Sacrament.

8. Matrimonie. is no Sacrament.

9. Extreame vnction. is no Sacrament.

10. The Sacraments are not to be abused, but rightly to be vsed of vs all.

[Page 144]11. All which receiue the Sacrament, receiue not there­withall the things signified by the Sacraments.

1. Proposition. The Sacraments ordained of Christ, be badges or tokens of our pro­fession, which be Christians.

The proofe from Gods word.

THe Sacraments are badges or tokens both of Christians, and of Christianitie.

Of Christians. For by them are visibly discerned, the faith­full, from Pagans: and Christians, Iewes, Turkes, and all pro­phane Atheists.

Of Christianitie. For, as Circumcision in the old Lawe, was a token how the corrupt, and carnall affections of the minde should be subdued; and that the Lord required not so much an outward of the Body, as an inward circumcision of the heart Deut. Ier. 4.4. Act. 7.51. Rom. 12.28. Phil. 3.3. Coloss. 2.11., so Baptisme telleth vs, that being once dead vnto sinne, wee are to liue vnto righteousnes; that all wee which haue bin bap­tized vnto Iesus Christ, haue bin baptized into his death, &c. and must walke in newnesse of life, &c. Rom. 6.3. &c., for wee haue put on Christ Gal. 3.26., by Baptisme.

And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwaies be fresh in memorie; and that it should be celebrated, not with old Leauen, neither in the Leauen of maliciousnes, but with the vnleauened bread of synceritie and truth 1. Cor. 5.8.: so the participation of one Loafe, and of one Cuppe in the Lord his Supper, doth commend vnto our consideration a sweete concord; a brotherly vnanimitie; and a constant continuance in the true worship of God, without fa­uouring of Idolatrie in ay respect 1. Cor. 10.17..

This doe the godly in al their Churches, and throughout the word both teach, and testifie Confess. Helv. 1. c. 29. and 2. ar. 20. August. ar. 13. Sax. ar. 12..

The Adversaries vnto this truth.

Vngodly therefore and in a cursed state are they, which e­quall other things with the Sacraments to discerne Christians from Pagans. So the Iacobites imprint the signe of the Crosse on their Armes, Foreheades, &c. to be knowen for Christians Magdeburg. ec. hist. Cen. 12. c. 3.. which contemne the Sacraments as of none account. Soe doe the Anabaptists Bulling. contr. Anab. l. 2. c. 4. Althamar. concil. Lo. pag. lo. 191..

Ther be (saith D. Sarania) which hold how the Sacraments were to be administred onely at the first plāting of the Church by the Apostles, and Euangelists: but doe not appeare vnto vs in these daies D. Sarania def. tract. de di­vers. minist. grad. c. 14.. It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God Holinsh. chr. fol. 1299..

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 Theodor. lib. c. 9. c. 11., and Fa­milie of Loue, who thinke that for obedience sake to magi­strates the sacramēts are to be receiued Pa [...]rne of the pres. Temp., but are to none effect to the perfect ones in the Familie Ramseis confess..

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 Marke 16.16., and Peter, Amend your liues, and be bap­tized euery one, &c. for the remission of sins Act. 2.38., 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 [Page 146] the washing of water through the word, &c Eph. 5.25. &c..

And of the Lords supper saith our Sauiour Christ, touching the Bread, this is my body, which is giuen Luke 22.19., and broken for you 1. Cor. 11.24., and of the Cup, this is my blood of the new Testament, that is shed for many for the remission of sinnes Matth. 26.28. Luk. 22.20..

This truth doe the purer Churches of these daies euery where acknowledge Confess. Helv. 1. ar. 20.22. and 2. cap. 19.20.21. Bohem. c. 11.12.13. Gal. ar. 34.38. Belg. ar. 33.35. August. ar. 9.13. VVillem. ar. 10.19. Suev. ar. 16.18..

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 Concil. Trid, sess. 7. can. 8..

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 Concil. Flor., and doe iustifie (not onely sig­nifie God his good will toward vs) by reason of the worke done, which is the outward Sacraments Bonavent. l. 4. dist. 1. q. 5. Gab. Biel l. 4. dist. 1. q. 3..

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 Act. 2.38..

Christ he gaue himselfe for the Church, that he might san­ctifie it, and cleanse it by the washing of water through the word Eph. 5.25, 26..

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 i. Cor. 10.16..

[Page 147]The same is affirmed by the reformed Churches Confess. Helv. 1. ar. 21. & 2. c. 19.20.21. Basil. ar. 6. Bohem. c. 11.12. Gal. ar. 34. Belg. ar. 33.34. August. ar. 13. Saxon. ar. 13. Suev. c. 17..

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 Rom. 4.9, 10▪, the Iewes, vnto whom Peter preached Acts 2.41., the Samaritanes Act. 8.12., the Eunuch Act. 8.37.; Cornelius the CenturionAct. 10.47.: & 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 Ioh. 13.26., Ananias and Sapphira Acts 5. Simon Magus Act. 8.13., the old Israelites 1. Cor. 10.5., and the wicked Corinthians 1. Cor. 11.27..

In some the Sacraments doe effectually worke in processe of time, by the helpe of Gods word read or preached, which engendreth faith Rom. 10.14., 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 Jauel. Phil. Chr. tract. 4. de felicit. Chr. c. 3. & Vigner. in­stitut. Theol. c. 16. § 4. & Spec. peregr. quaest. dec. 1. c. 3. q. 5..

They are damned (though they receiue the Sacraments), that will not receiue them after the receiued, and approued manner of the Church of Rome Concil. Trid. sess. 7. c. 13..

There is no way of saluation but by faith Lear. disc., herby excluding infinite soules from the kingdome of heauē, which depart from this world before they doe beleeue.

[Page 148]None beleeue but such as are baptized, say the Papists Test. Rhem. an. Gal. 5.27., as heare the word of God preached, say the Puritanes Lear. disc. p. 36..

The Sacraments giue grace ex opere operato, Test. Rhem. an. marg. p. 357., and bring faith ex opere operato Ibid. an. mar. p. 391..

The Sacrament of Baptisme is cause of the saluation of In­fants Ibid. an. 1. Pet. v. 21..

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 Gen. 3.3., and the Rainebowe to Noah Gen. 9.9.13., and sometimes by things super­naturall, as the smoaking furnace was to Abraham Gen. 15.17, 18., the Fleece of wooll, to Gedeon Iudg. 6.37., and the Diall, to Ezekiah 2. king. 20.8.11. Isa. 38.8., or to some Nation, as the Sacrifices, Circumcision, and the Paschall Lambe was to the Iewes.

And sometimes generall to the whole Church militant, and 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 BaptismeMatth. 28.19. Marke 16.16. Ioh. 3.5. Act. 2.38., [Page 149] and the Lords supper Luke 22.19. Ioh. 6.53. 1. Cor. 11.24..

This is the iudgement also of the Churches Protestant.

The Errors and adversaries vnto this truth.Confess. Helv. 1. ar. 20. & 2. c. 19. Basil. ar. 5. § 2. Gal. ar. 35. Belg. ar. 33. Saxon. ar. 12. Su [...]. ar. 16.

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 Theodoret..

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 Vnfold. of vntruthes..

The Papists, who publish

That wee leaue out no lesse then sixe of the seuen Sacra­ments Hovvlet reas. 7..

How there be seuen Sacraments of the newe Testament Catech. Canis. Vaux..

That he is accursed that shall say there be either moe, or fewer then seuen Sacraments: or that any of them is not verily, and properly a Sacrament; or that they be not all seuen insti­tuted of Christ himselfe Test. Rhem. an. Iames 5.24. Concil. Trid. sess. 7. cap. 1..

That there are seuen Sacramēts, wherof two are voluntary, & at the discretion of men to be taken, or not, as Matrimonie, & holy orders; and fiue are necessary, and must be taken; and of these fiue, three to wit, Baptisme, Confirmation, and Orders, are but once to be taken, because they imprint an indeleble chara­cter in the soule of the receiuers: and fower be reiterable, and may often be receiued, as the Sacrament eucharisticall, Matri­monie, Penance, and of extreame Vnction, because at their first ministration they leaue in the soule no indeleble chara­cterStella Cleri­corum..

5. Proposition. Confirmation is no Sacrament.

[Page 150]Touching Confirmation, the sentence, and iudgement of the true Church is that rightly vsed, as it was in the primitiue Churh, it is no Sacrament; but a part of Christiā discipline, pro­fitable for the whole Church of God. For the auncient Confir­mation was nothing else then an examination of such as in their infancie had receiued the Sacrament of Baptisme, and were then, being of good discretion, able to yeeld an account of their beleeife, and to testifie with their owne mouthes what their suerties in their names had promised at their Baptisme: which confession being made, and a promise of perseueranc in the Faith by them giuen, the Bishop by sound doctrine, graue aduise, and godly exhortations, confirmed them in that good profession: and laying his hands vpon them, praied for the increase of God his gifts, and graces in their mindes.

The Popish confirmation all Churches of God with vs vt­terly doe dislike, as no Sacrament at all, instituted by Christ Confess. Sax­on. ar. 19. VVittemb. c. 11. See the Prop. immediatlie precedent.

Errors, & adversaries vnto this truth.

Contrariwise the sinagogue of Rome teacheth that Confir­matiōis a Sacramēt, whereby the grace that was giuen in Bap­tisme is confirmed, and made strong by the seuen gifts of the holy Ghost.

Of which their Confirmation they giue vs fower things principally to obsetue, viz.

1. The substance, or matter, which is holy Chrisme confect, (as they say) and made of Oile oliue, and Bawlme consecrated by a Bishop.

See Canis. catech. chap. 4.2. The forme, and manner of ministring the same, consi­sting of the wordes of the Bishop, which are, I signe the with the signe of the Crosse, and confirme thee with the Chrisme of saluation, in the name of the Father, &c. & of the actions both of a Godfather, or Godmother, alreadie confirmed, holding vp the child to the Bishop: and of the Bishop, first crossing him which is to be confirmed on the forehead, with oile; and next, striking the partie confirmed, on the eare.

[Page 151]3. The minister, who must bee a Bishop, and none inferior MinisterNunquam erit Christia­nus, nisi in Confirmatione Episcopali fue­rit confirma­tus. De conse­cra. Dist. 5. cap. et Ie [...]ni..

4. The effect, or effects rather. For by Confirmation they say that

Sinnes are pardoned, and remitted.

The grace of Baptisme is made perfect.

Such become men in Christ, who afore were children.

Grace is giuen boldly to confesse the name of Christ, and all things belonging to a Christian man.

The holy Ghost is giuen to the full.

And perfect strength of the minde is attained.

But in so teaching, dangerous and very damnable doctrine doe they deliuer. For

It is an error that confirmation is a Sacrament; because it hath no institution from God, which is necessarie to all, and euery Sacrament; inasmuch as a Sacrament cannot be ordained but by God onely, euen as the Papists themselues doe confesse Catech. Tri­den. tit. de Confir..

To say that popish Confirmation is grounded vpon Gods word, is to speake foule vntruthes. For in the Scripture there is mention, neither of the matter, that it must be Chrisme, and that made of oile oliue, and Bawlme, and the same consecra­ted of a Bishop; nor of the forme that either a Bishop must signe the party to be baptized, with the signe of the Crosse; or that a Godfather, &c. must be thereat; nor of the minister, that of necessitie hee must be a Bishop, that is to confirme: nor of the effects, that thereby sinnes are pardoned, and released, and Baptisme consummated, and made perfect.

It is an error to say, there is any other ointment giuen to the strengthning of the Church militant, besides the holy Ghost. 1, Ier. 2.27.

It is an error to maintaine that any Bishop can giue heauen­ly graces to any creature.

It is an error to ascribe saluation vnto Chrisme, and not one­ly vnto Christ.

It sauoureth of donatisme to measure the dignitie of the Sa­craments by the worthinesse of the ministers.

It is an error to say, that men cannot be perfect Christians [Page 152] without Popish Confirmation.

It is an error that by Confirmation the holy Ghost is giuen to the full.

6. Proposition. Penance is no Sacrament.

Touching penance the Papists doe publish fower things to be noted, whereof none of them is truly grounded vpon the word of God.Canis. Catech. cap. 4 Catech. Trid. de poe­nit.

First the matter, which they doe say is partly the actions of the person penitent, which are sufficient contrition of his heart: perfect Confession of all his sinnes, and that in particular, with all the circumstances, as of time, place, &c. and satisfacti­on by deedes, which maketh an amends for all his offenses: & partly the absolution of the Preist.

Secondly, the Forme, which in the Preist is the words of Ab­solution, which he vttereth ouer the sinner: in the person peni­tent, it is his kneeling downe at the Preists feete; his making the signe of the Crosse vpon hts breast; and his saying, Benedi­cite, to his ghostly Father. The Preist (say they) beareth the person of God, and is the lawfull Iudge ouer the penitent; and may both absolue from the guilt of sinne, and inflict a punish­ment according to the offense.

Thirdly, the minister, who ordinarily is the curate of euery parish; but extraordinarily, and in the time of extreame necessi­tie, or by licence, is any Preist. And yet some sinnes are so grie­uous, as none may absolue but either the Bishop, or his Peni­tentiarie, as the crime of Incest, breaking of vowes, Church robbing, Heresie, adulterie: and some againe none remit, or pardon but the Pope onely, or his Legate, as Burning of Chur­ches: violent striking a Preist; counterfaiting of the Popes Bulles, &c.

Fourthly, and last of all, the effect. Hereby they say the peni­tent sinner is purged, absolued, and made as cleane from all sinne, as when he was newly baptized, and besides enriched [Page 153] with spirituall gifts, and graces.

The consideration hereof hath mooued besides the Church of England all other Churches reformed to shewe their dete­station of this newe Sacrament, as hauing no warrant from Gods word Confess. He­luet. 2. cap. 14.19. Bohem. c. 4. August ar. 3.11.12. Saxon. ar. 16.17. VVittemb. ar. 13.15. Sue. c. 20.

The blasphemies are outragious, and the errors many, and monstrous comprised in this doctrine of Popish Penance. For neither can the matter of this their Sacrament, nor the forme, nor the minister, nor the effect be drawne from the word of God.

They say Penance is a Sacrament, and yet can they shew no element it hath to make it a Sacrament.

Their Contrition is against the truth: For no man is, or can be sufficiently contrite for his sinnes.

To confesse all sinnes, and that one after another with all circumstances vnto a Priest, as it is vnpossible: so is it neuer en­ioyned by God, nor hath euer bin practised by any of God his Saints.

That any man in any measure can satisfie for his sinnes, it is blasphemie to say, and against the merits of Christ.Test. Rhem. an. Colos. 1.24. And yet doe the Papists teach it, as also that one man may satisfie for a­nother.

An vntruth is it, that any preist, Bishop or Pope hath power at his will to forgiue sinnes; or can enioyne any punishment that can make an amends vnto God for the least offense.

If penance purge men, and make them clean from all sinn, then is there a time and that very often in this life, when men in this life be perfect; which tendeth greatly to the error of the Catharans, Donatists, and Pelagians.

The doctrine of the Papists, that such persons as willingly depart out of this world without their Shrift, are damned, is damnable doctrine, and to be eschewed: and yet is it dispersed euery where in their bookes. Vaux catech. c. 4 Catech. Triden. de poenit. Test. Rhem. annot. Matth. 12.31. Hils quartron. 13. reas. p. 65. Pel. de Solometh. confess. par. 4. p. 159. a.

7. Proposition. [Page 154] Orders is no Sacrament.

The Church of England, and of other places reformed doe acknowledge an order of making ministers in the Church of God, where all things are to be done by order. But that Order is a Sacrament, none but disordered Papists will say: and yet they obserue none order in speaking of the same. For among them.Canis. Catech.

Some doe make seuen orders: whereof some they call infe­rior, and some superior▪ the inferior be be the order first of Por­ters, whose office is to keepe the doore: to expell the wicked and to let in the faithfull: next, Exocristes, or Coniurers, which haue power to expell the deuills: thirdly▪ Lectors, or Readers, who are to read Lessons, and bookes in the Church: & Fourth­ly, Acolytes, or Candle bearers, whose office is to beare Cruels to the altar, with wine and water; and to carrie about Candles and Tapers.

The superior is the order of Subdeacons; Deacons, and of Preists, The Subdeacons are to read the Epistle at seruice time to prepare necessaries for mistration; and to assist the Priest in ministration. The Deacons dutie is to read the Gospell, and also to assist the Preist in ministration. The Preist his part, and office is, to minister Sacraments, that is to say, Baptisme, Pe­nance the eucharist, and to sacrifice for the quick and the dead: Annoiling of the sick: and Matrimonie.

Others, numbring the seuē Sacraments, doe quite ouerpasse in silence, the Sacrament of order, and in place thereof menti­on the Sacrament of Preisthood, as Vaux; of Bishopdome, as Hugh Cardinalls; of Archbishopdome, as W. Paris.

These seuen Orders, say some Papists, as Lombard Lib. 4. dist. 24. cap. 1., are se­uen Sacraments: which added to the other sixe, make 13. Sa­craments: and are from Christ, and his Apostles time Test. Rhem. annot. marg. p. 572., yea were instituted euen by Christ himselfe Jbid. annot. Luk [...]. 2 [...].19..

Which theire assertions are besides the word of God. For in the holy Scripture.

VVhere can it be seene that either orders, as some can make [Page 155] one, or seuen Sacraments; or Preisthood, as others thinke, is a Sacrament? what element hath it? what forme? what promise! what institution from Christ?

Where can any of those hideous titles of Porter, Exorcist, &c. be found ascribed to any minister of the new Testament? or the manner of their creation, or offices established?

Some Papists themselues doe write, that all inferior orders are not grounded vpon Scripture, but some of them come by tradition Maioran. clyp. milit. eccles. lib. 1. cap. 9.. And Peter Lombard saith plainely, that fiue of the seuen orders, neither can be read in the word of God; nor yet were heard of in the primitiue Church Lomb. lib. 4. dist. 24..

Where is it appointed to the ministers of the newe Testa­ment onely to minister Sacraments? or to minister moe then two, viz. Baptisme, and the Lords Supper?

By what one place of Scripture haue Priests authoritie to offer Sacrifice, and that for the quick, and the dead also?

Where without extreame blasphemie can they shew that our S. Christ was a Porter, an Exorcist, an Acolyst, &c. & alwaies in his Chruch a King, a Prophet, and a Priest?

8. Proposition. Matrimonie is no Sacrament.

Matrimonie is a state of life, holy, and honourable among all men Heb. 12.4.. Howbeit to say that the same is a Sacrament, instituted and that by Christ, as the Papists doe Concil. Trid. Ses. 7. cap. 1. Test. Rhem. annot. Ephes. 5.32. Catech. Vaux. Canis., wee cannot be endu­ced, and that for diuers reasons·

For marriage or the wedded state, was neuer commanded by God to be taken for a Sacrament.

Againe, it hath neither outward element; nor prescribed forme; nor promise of saluation, and a Sacrament should, and Baptisme, and the Lords Supper haue.

Besides, matrimonie may be entred into, or not, at our dis­cretion. But it is not at our choise to be partakers, or not to participate of the sacraments, if wee may come by them,

[Page 156]Moreouer Matrimonie was ordained euen by God himselfe in the time of mans innocencie Gen. 24. Math., but the Sacraments of the newe Testament were institued by Christ.

Finally it was no Sacrament to the Fathers afore and in the time of the law; and therefore is no Sacrament to vs.

Herevnto subscribe the Churches of God elswhere Confess. Hel­uet. 1. ar. 20.37. and 2. cap. 19.29. Basil. ar. 5. Bohem. c. 9. Gal. ar. 24.35. Belg. ar. 33. August. ar. 2.5.6. Saxon. ar. 12.18. VVit­temb. c. 21.26. Sue. c. 12.15., all of vs opposing our selues against the manifold aduersaries of this truth, whereof

Some haue too highly cōceiued of the wedded state; such are the Papists, when they will haue it to be a Sacrament, as hath bin said; and such were the Vigilantian Bishops, who would take no men into the Clergie, except they would be married first D. Heron. aduers. Vigil. c. 1..

Others againe too basely, and badly thinke of Matrimonie, defending (some of them), howe it is not meete that any man, or woman should marrie at all; such were the Gnostickes Epiphan., the Marcionites Tertul. con­tra Mar. lib. 4., the Tatians Epiphan. Euseb., the Montanists i, the Manichies D. August. de haeres., the Hieracites Ibid. Au­gust., and the Apostolikes Epiphan..

That any man, or woman should twice marry, the husband or wife being dead; of this minde were the Catharans D. August. de haeres., Ori­gen D. Origen. in Luke. hom. 19., and Tertullian Tertul. lib. de m [...]nog..

That some kinde of persons should euer marrie as namely those which haue taken holy orders Test. Rhem. annot. 1 Tim. 3.2. See more afterward art. 32., or be of spirituall kin­dred Pet. Lombard. lib. 4. dist. 42. By spirituall kinred, which is betweene the partie that is baptized, or confirmed, and his Godfathers, and Godmothers, and also betweene the Godfather, or Godmother, and the parents of the child so baptized, or confirmed (matrimonie may not be either contracted, or continued.) Canis. catech. c. 4., these errors the Papists doe hold.

Lastly, that any persons, should be married but by Popish preists; thinking all those men and women not lawfully marri­ed, which are coupled together by Protestant ministers: and therefore haue newe married such persons. So did the Papists both in the Lowe countries Supplic. of the Pr. of Orange vnto K. Philip., and in France Calvin epist. fol. 266. and Chron. of France..

9. Proposition. Extreame vnction is no Sacrament.

[Page 157]The Papists doe take Anoiling of the sick (which they call extreame Vnction) for a Sacrament, whereof (as they write.)

The matter is oile hallowed by a Bishop; wherewith the sick person is annoiled vpon the Eies, Eares, Mouth, Nose, Hands, and Feete.

The Form is the words, which the Preist, speaketh, when hee doth annoint the sick person in the foresaid places, saying: By this Oile God forgiue thee thy sinnes, which thou hast com­mitted by thine Eies, Nose, Eares, and Mouth, by thine Hands, and by thy feete: all the Angels, Archangells, Patriarches, Pro­phets, Apostles, Euāgelists, Martyrs, Confessours, Virgins, Wid­dowes, Infants, heale thee.

The Minister therof vsually is a priest; but may be any other Christian.

The effect of annoiling is to purge, and put away veniall sinnes, committed by mispending of our senses; as also sinnes forgotten.

In this antichristian doctrine many errors be contained. For

In respect of the matter, the Papists make of greasie matter, a spiritual ointment; whereas there is none ointment spirituall but the holy Ghost.

In respect of the forme, the onely propitiator, and media­tour betweene God, and man, Christ Iesus is blasphemed; and the merit, and power of his death, ascribed vnto greasie oile. Besides, Christ is not acknowledged for the onely Sauiour of mankinde, and Physitian of our soules; but other Physitians be called vpon besides him.

In respect of the minister, they hold how any mā hath pow­er to forgiue sinns which belongeth vnto God alone: also, that other men, yea women (and not the minsters of the word one­ly) may be minsters of the Sacraments.

In respect of the effect, they teach vs (which is vtterly vn­true, [Page 158] that neither all sinnes be mortall; nor that Christ hath cleansed such as be his from all their sinnes, by his pretious blood.

10. Proposition. The Sacraments are not to be abused, but rightly to be vsed of vs all.

The proofe from Gods word.

In the word of God the right vse of the Sacraments, and the ends of their institution are euidently set downe. For

Concerning Baptisme, Christ hee saith, Teach all nations, baptizing them, &c Matth. 28.29.. Hee that shall beleeue, and be baptized, shall be saued Mar. 16.16..

Touching the Lord his Supper, saith our Sauiour, of the Bread, take eate, &c. and of the Cup, Drinke yee all of it Matth. 26.26.27., and S. Paul, The cup of blessing, which wee blesse, is not the com­munion of the blood of Christ? The bread which wee breake, is not the communion of the body of Christ 1. Cor. 10.16.?

This truth doe the Chruches reformed by their Confessions subscribe vnto Confess. Hel. [...]et. 1. ar. 22. & 2. c. 20.21.. Bohem. c. 11.13. Gal. ar. 35.38. Belg. ar. 34 35. August. ar· 2.9. Sax. ar. 13 [...]·15. VVittemb. c. 10.19. Sue. [...].13.18..

The errors & adversaries vnto this truth.

Then greatly doe they sinne who either doe not vse the Sa­craments either at all, as doe the Schwenfeldias See in this art. prop. 1., or minister them but vnto whome they list: so is Baptisme of the Serueti­ans Calvin. epist. pl. 118., and Anabaptists Sleidan. commen. lib. 6., ministred onely vnto elder persons, & denied vnto Infants; and so is the same Sacrament, of the Marcionites, ministred vnto single persons, but denied vnto married folkes Tertul. cotra Marcion. lib. 1. & 4.: or doe abuse them.

So abused is baptisme by them who baptise things without reason, yea some times without life, or sense: so haue the Papists baptized both Bells, and Babels, as the greater Bell of S. Iohn de Lateran at Rome, by Pope Iohn the 14. who named it Iohn [Page 159] after his owne name Cypr. Valera of the Pope &c. p. 55., and the great Bell of Christ church in Oxford, which D. Tr [...]sham the Vice chancellor, named Mary D. Humfre. in vita Iuelli. p. 81., Babells, as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries, was baptized by Pius Quintus An. 156 [...]. and called Margaret, by the said Pope D. Morison. de deprau. Rel. orig. pag. 24.. and so the Ca­taphrygians baptized the dead bodies of men Philastrius..

Againe Baptisme was Baptized by the Marcionites, when they baptized the liuing for the dead Tertul. contra Mar. lib. 4., also by the No [...]uatian D. Cypr. ad Julian., and Papists Sue ar. 23. prop. 3., when they rebaptized infants afore baptized as they tearmed them, by Heretikes

And so abused was the Lords Supper by certaine Heretikes, condemned in a Councell at Carthage, whose manner was to thurst the Sacrament into the mouthes of dead men Concil. Carthag. 3. can. 6., and is by the Papists, whose gift is to vse it magically, as a salue a­gainst bodily si [...]knes, and aduersitie: also to carrie the same a­bout pompously, and superstitiously in the open streetes, to be adored of the beholders Art. of the peace be­tween Spaine, and Eng. ar. 1604. ar. 2. concer. a mo­der. See more in the Art. of Bap. the L. Supper, also ar. 28. prop. 5..

11. Proposition. All which receiue the Sacraments, receiue not therewithall the things signified by the Sacraments.

The proofe from Gods word.

Wee read in the holy Scripture, that.

Some persons doe receiue the Sacraments and the things signified by the Sacraments, which are the remission of sinnes, and other spirituall graces from God: and so receiued was the Sacrament of Baptisme, of Cornelius Act. 10.47., and the Lords Supper, of the good disciples Matth. 28.26. &c. Iohn. 13.22., and the godly Corinthians.

Some againe receiue the sacraments, but not the things by them signified; so receiued was Baptisme of Sunon Magus Act. 8.13., and the Lords Supper of Iudas Iohn. 13.26., and so receiue the Atheists, Libertines, and impenitent persons 1. Cor. 11.27. &c..

And some receiue not the Sacraments at all, and yet are par­takers of the things by the Sacraments signified: such a com­municant [Page 160] was the Theife vpon the Crosse Luke. 23.43.44..

This maketh vs to conceiue well both of those men, and womē, which would, and yet cannot communicate in the pub­like, and Christian assemblies; and of the children of Christian parents, which depart this world vnbaptized.

Furthermore it is apparent, how.

Saluation is promised to such as are baptized, yet not sim­ply in respect of their baptisme, but if they doe beleeue Mar. 16.16..

Againe, S. Paul faith, whosoeuer shall eate the bread, or drinke the cuppe of the Lord

Vnworthily, shallbe guiltie of the body, and blood of Christ 1. Cor. 11.27..

And this the purer Churches euery where doe acknow­ledge Confess. Hel­uet. 1. ar. 20. and 2. cap. 19.21. Basil. ar. 3.6. Bohem. c. 11.13. Gal. ar. 34.36.37. Belg. ar. 33.35. August. ar. 3.13. Saxon. ar. 13.14. VVit­temb. c. 10. Sue. c. 17..

The adversaries vnto this truth.

The Papists therefore be in a wrong opinion, which deliuer that.

The Sacraments are not only Seales, but also causes of grace Test. Rhem. annot. [...]. pet. 3.21., and

The Sacraments doe giue grace, euen because they be deli­uered, and receaued, ex opere operato Ibid. annot. marg. pag. 357..

26. Article. Of the vnworthinesse of the Ministers, which hinder not the effect of the Sacraments.

Although in the visible Church the euill be euer min­gled with the good, and sometime the euill haue chiefe au­thoritie in the ministration of the word, and Sacraments: yet forasmuch as they doe not the same in their owne name but in Christs, and doe minister by his commission, and au­thoritie 1 wee may vse their ministerie, both in hearing the [Page 161] of God, and in the receiuing the Sacraments. Neither is the effect of Christs ordinance taken away by their wickednes: nor the grace of Gods gifts diminished from such as by faith and rightly, doe receiue the Sacraments m [...]nistred vnto them, which are effectuall, because of Christs institution: and promise, although they be ministred by euill men.

Neuerthelesse it appertaineth to the discipline of the Church, that 2 enquirie be made of euill ministers: and that they be accused by those that haue knowledge of their offen­ses, and finally, being found guiltie, by iust iudgement be deposed,

The propositions.

1. The effect of the word, and Sacraments, is not hindred by the badnes of ministers.

2. Euill Ministers are to be searched out, convicted, and de­posed, but orderly, and by the discipline of the Church.

1. Proposition. The effect of the word, and Sacraments, is not hindered by the bad­nes of Ministers.

The proofe from Gods word.

OF the ministers ecclesiasticall the Church is to conceiue neither to sinisterly, as though their vnworthines could make the word, and Sacraments the lesse effectuall to such as worthily doe heare, and receiue them: nor on the otherside too highly, as if the dignitie of their calling were cause good e­nough, that what they doe, or say ex opere operato, take happy ef­fects.

These things from the Scriptures are manifest, which teach vs, that wicked ministers, euen the Scribes and Pharisies sit­ting [Page 160] [...] [Page 161] [...] [Page 162] in Moses chaire Matth. 23.1., and preaching Christ, though through enuie, strife, and contention Phil. 1.15., are to be heard; and may admi­nister the Sacraments; as did the ordinarie Priests among the Iewes, whereof very many, both afore, and after that our Saui­our came into the world, were most wicked men: and the best which be are the ministers of God 1. Cor. 4.1., and Gods labourers 1. Cor. 3.9..

Also the purer Churches beare witnesse hereunto Confess. Hel­ [...]et. 1. ar. 15.20.22. Hel [...]et. 2. c. 18.21. Bohem. c. 11.12. Gal. ar. 33-35. August. ar. 8. Saxon. ar. 11.13. VVittemb. ar. 31. Suc. ar. 13..

Neither is hee (whosoeuer) that planteth any thing, neither hee that watereth, but God that giueth the encrease, saith S Paul 1. Cor. 3.7.. And a signe of a good Spirit is it, to regard not so much who speaketh, or ministreth, as what is vttered, and offered from God.

Errors & Adversaries to this truth.

The due consideration of the praemises will both settle vs the more firmely in the truth; and make vs the more carefully to abhorre all adversaries thereof, as in old time were the do­natists, and the Petilians, who taught that the Sacraments are holy,D. August. in Psal. 100. & 32. Idem contra petil. l. 1. c. 4. when they be administred by holy men, but not els; al­so the Apostolikes, or Henricans, who had a fancie that he was no Bishop, which was a wicked man Magdeburg, eccles. host. Cant. 1 [...]. cap. 5. fol. 844..

Among the Fathers also Cyprian, and Origen were not [...]ound in this point. For Cyprian, published, that no minister could rightly baptize, who was not himselfe endued with the holy Ghost D. [...]yprian. epist. lib. 1. lib. ad M [...]g. ep. 6., hee further deliuered, that whosoeuer doe com­municate with a wicked minister, doe sinne Ibid. ep. 4..

Origen held that in vaine did any minister either binde, or lose, who was himselfe bound with the chaines of [...]inne, and wickednes D. Orig. in Matth. tract. 1..

Such adversaries in our time be, the Anabaptists, the Family of Loue, the disciplinarians (vsually tearmed Puritants); the Sabbatarians; the Brownists; and the Papists. For

The Anabaptists will not haue the people to vse the mini­sterie of euill ministers;VVilk. a­gainst the Fa. ar. 24. p. 66. and thinke the seruice of wicked Mi­nisters vnprofitable, and not effectuall: affirming that no man▪ who is himselfe faultie, can preach the truth to others.

[Page 163]The Familie of Loue doe say, that no man can minister the vpright seruice, or ceremonies of Christ, but the regenerate H.N. euang. c. 23.9.2., also that wicked men cannot teach the truth [...]am. 1. epist. to M. Rogers..

The disciplinarian Puritans doe bring all ministers which cannot preach, and their seruices into detestation. For their do­ctrine is, that

Where there is no Preacher, there ought to be no minister of the Sacraments Lear. disc. p. 62..

None must minister the Sacraments which doe not preach [...].C. [...]. cap. p. 104..

The Sacrament is not a Sacrament if it be not ioyned to the word of God preached Ber. de Loque reas. of the Church. cap. 10..

It is sacriledge to seperate the ministration of the word preached from the Sacraments Lear. disc. p. 60..

Of these mens opinions be the Sabbatarians among vs. For their doctrine is to the common people, that vnlesse they leaue their vnpreaching ministers euery Sabboth day, and goe to some place where the word is preached they doe prophane the Sabboth, and subiect themselues vnto the curse of God D.B. doc. of the Sab. 2. book. p. 173..

So the Brownists; No man is to communicate (say they) where there is a blinde, or dumme ministerie R. H. on Psal. 122..

The Papist doe crosse this truth, but after another sort. For

Pope Hildebrand decreed, and commanded, that no man should heare Masse from the mouth of a preist which hath a wife.

The Rhemists doe publish how.B. Iewel. o [...] Ag. 1. ser.

The Sermons of heretikes (and so tearme they all Pro­testant ministers) Test. Rhem. annot. tit. 3.10. must not be heard, though they preach the truth. Their praiers, and Sacraments are not acceptable to God, but are the howling of wolues.Jbid. an. Mar. 3.13.

2. Proposition. Euill ministers are to be searched out, convicted, and deposed, but or­derly, and by the discipline of the Church.

[Page 164]The wicked, and euill ministers must not alwaies be endured in the Church of God. For they are, the euill and vnprofitable seruants Matth. 25.26., the Eies, which doe offend Matth. 18.9., the vnsauorie salt Matth. 5.13., which are carefully to be seene vnto; and if admonitions will not serue, deposed: yet orderly, and by the discipline of the Churh. For that God which appointed a gouernement for the ciuill state, hath also giuen authoritie vnto his Church to punish offenders, according to the qualitie of their transgressions. And so may we read in the word of God.

Tell the Church saith our Sauiour Matth. 18.17.

Let such a one, by the power of our Lord Iesus Christ, be de­liuered vnto Sathan, for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus, saith S. Paul 1 Cor. 5.4.5..

So the neighbour Churches Heluet. 2. c. 18. Bohem. c. 9. Sax ar. 11. Sue. ar. 13..

Adversaries vnto this truth.

Then deceiued, and out of the way, are the Brownists, and Barrowists, which are of minde, that

Priuate persons in themselues haue authoritie, to depose vnmeete ministers; and to punish malefactors R.H. on psal. 122. p. 117.

Euery particular member of a Church in himselfe hath pow­er to examine the manner of administring the Sacraments, &c. to call men vnto repentance, &cBar. disco. p. 96.. to reproue the faults of the church; and to forsake that church, which will not reforme her faults vpon any priuate admonition Giff. repl. vn­to Bar. and Gr. in thend..

For want of the due execution of discipline against persons offending, and malefactors, both women may leaue their hus­bands (as some haue done), and husbands their wiues, and goe where it is in force Brovvne tract. of the life, and man. Bred. detect. p. 122.. See more in Art. 33. Prop. 1.

27. Article. Of Baptisme.

1 Baptisme is not only a signe of profession, and marke of difference, whereby christian men are discerned from o­ther that be not Christened, but 2 it is also a signe of rege­neration, or newe-birth, whereby, as by an instrument, they that receiue Baptisme rightly, are graffed into the Church, the promises of the forgiuenes of sinne, and of our adoption to be the Sonnes of God, by the holy Ghost, are visiblie signed, and sealed: Faith is confirmed, and grace encreased by ver­tue of prayer vnto God.

3 The Baptisme of young children is in any wise to be retained in the Church, as most agreeable with the institu­tion of Christ.

The Propositions.

1. Baptisme is a signe of Profession, and marke of differēce whereby Christians are discerned from other men, that be no Christians.

2. Baptisme is a signe or seale of the regeneration, or newe birth of Christians.

3. Infants, and young children, by the word of God, are to be baptized.

1. Proposition. Baptisme is a signe of Profession, and marke of difference, whereby Christians are discerned from other men, that be no Christians.

The proofe from Gods word.

HOw the Sacraments are tokens: and therefore that Bap­tisme is a signe of the true Church, which be Christians, it is apparent from Gods word in the 5. proposit. of the 19. ar­ticle afore going; and the same doe the Churches of God ac­knowledge Confess. Hel­uet. 1. ar. 20. and 2. c. 19.20. Basil. ar. 5. § 2. Gal. ar. 35. Belg. ar. 34. August. ar. 13. Saxon. ar. 12..

Errors, & adversaries vnto this truth.

This declareth vs to be sound Christians, and.

Not Nazarens, who were with the Iewes circumcised, and baptized with Christians, and so (as Hierome writeth of them) were neither Iewes, nor Christians D. Heron. in epist. ad Au­gust. de haeres..

Mot Manichians, which baptize not any D. Aug..

Not false christians 1. Cor. 15., or MarcionitesTertul. contra Mar. lib. 4., which did baptise the liuing for the dead. Which Marcionites also denied Baptisme vnto all married persons, & baptized none but persons single, virgins, widdowes, and women diuorced from their hus­bands Tertul. Ibid..

Not Originists, who maintaine a Baptisme by fire; as also that after the resurrectiō of our bodies, wee shall haue neede of Baptisme Origen. in Luke. hom. 14..

Not of Matthewe Hamants opinion, (that Norfolke Here­tike) which stood in it to the death, that Baptisme is not neces­sarie in the Church Holinsh. chro. fol. 1299..

Not Anabaptists, which number Baptisme among things in­different, and so to be vsed, or refused, at our discretion [...]ulling. con­tra Anabap. lib. 2. cap. 4..

Not Familists, which say there is no true Baptisme but one­ly among themselues H. N. 1. exho. cap. 7..

Nor Papists, who both baptise Bels, & Babels, as afore hath bin showen, art. 25. prop. 10, and also make the vowe, and pro­fession of the monachall, or life of a Monch, as good a token of Christians, as Baptisme T. Aquinas. 2.21. de ingres. relig. p. 119..

2. Proposition. Baptisme is a signe or seale of the regeneration, or newe birth of Christians.

The proofe from Gods word.

Baptisme, of S. Paul is called the washing of the newe Birth Tit. 3.5., of others the Sacrament of the newe birth, to signifie how they which rightly (as all doe not) receiue they the same See afore. ar. 25. pr. 11., are ingrafted into the body of Christ 1. Cor. 12.13., as by a seale be assured frō God, that their sinnes be pardoned, and forgiuen Act 2.38., and them­selues adopted for the children of God Tit 3.5., confirmed in the faith Mar. 16.16., and doe increase in grace, by virtue of praier vnto God Act 2.41.42..

And this is the constant doctrine of all Churches protestant, and reformed Confess. Hel­uet. 1. ar. 21. and 2. c. 20. Bohem. c. 12. Gal. ar. 35. Belg. ar. 34. August. ar. 9. Saxon. ar. 13. VVittemb. c. 10. Sue. c. 19..

The Errors and adversaries vnto this truth.

But no part of the true Church thinketh as did manie old haeretickes, viz. that

The baptized of the orthodoxall ministers, are to be rebap­tized, as said the Nouatians Cyp. ad Iobai..

Originall sinne is not pardoned in Infants, as said the Pela­gians, because they haue no such sinne in them at all D. August. de p [...]c. mer. lib. [...].20..

Onely sinnes past, and not sinnes future, or not yet commit­ted, are by Baptisme clensed, as the Messalians held Theodo. dimi. der. cap. de Bap..

Being once Baptized we can no more be tēpted, as thought the Iouians; which was the error also of the Pelagians Mag. ce. hist. Cen. 4. c. 5. fol. 381..

The Baptsme of water is now ceased: and the Baptisme of voluntary blood by whipping is come in place thereof, with­out which none can be saued, as the Flagelliferians publi­shed Gerson tract. contra Flagel..

Wee also condemne the opinion.

Of the Russeis, that there is such a necessitie of Baptisme, as [Page 168] that all that die without the same are damned Russi [...] Com­monvveale, cap. 23. pag. 98. b..

Also of the Bannisterians, which say that the water at Bap­tisme is not holy in respect that it is applied to an holy vse; & that the ordinarie, and common washings among the Turkes, and Iewes, is the same to them that Baptisme is to vs Bannist. er­rors printed by T. Man..

Likewise of the Familie of Loue, which conceiue basely of this Sacrament, calling it in derision, Elementish water; and of no better validitie, or virtue then common water H. N. euang. c. 19. §. 5.6..

Also of the Anabaptists, who ascribe no more vnto Baptis­me, then vnto any other thing, ciuilly discerning one man from another; and say that the Sacraments of the newe Testament are no instruments to raise, or confirme faith Althemar. concil. lo. pug­nan: Lo. 131..

And lastly of the Papists, who maintaine that

Baptisme serueth to the putting away of originall sinne one­ly D. Tho. de sac. Altari..

Baptisme bringeth grace, euen ex opere operato Test. Rhem. an. Gal. 3.27..

3. Proposition. Infants, and young children, by the word of God, are to be bap­tized.

The proofe from Gods word.

Although by expresse tearms wee be not cōmanded to bap­tize young children: yet wee beleeue they are to be baptised, and that for these, among other reasons.

1. The grace of God is vniuersall, and pertaineth vnto all: Therefore the signe, or Seale of grace is vniuersall, and belon­geth vnto all, so well young as old.

2. Baptisme is vnto vs, as Circumcision was vnto the Iewes. But the Infants of the Iewes were circumcised. Therefore the children of Christians are to be baptized.

3. Children belong vnto the kingdome of heauen Matth. 13.14., and are in the couenant therefore the signe of the couenant is not to be denied them.

4. Christ gaue in commandement that all should be bapti­zed [Page 169] Matth. 28.19., Therefore young children are not to be exempted.

5. Christ hath shed his blood aswell for the washing away the sinnes of children, as of the elder sort. Therefore it is very necessarie that they should be partakers of the Sacrament thereof.

All Christian churches allowe of the Baptisme of in­fants Confess. Hel­uet. 1. ar. 21. and 2. cap. 20. Bo­hem. cap. 12. ar. 35. Belg. ar. 34. August. ar. 9. Sa [...]on. ar. 13. VVittem [...]. c. 10. Sue. c. 17..

Adversaries vnto this truth.

The premises declare, that

They slander vs which say, That all Protestants, denie the Baptisme of children to be necessarie, and this is Runnagate Hills report Hils quart. reas. 14..

They erre which oppugne this truth, as doe many persons, but not after one, and the same sort. For.

Some vtterly denie that Infants, or young children are to be baptized, so did the Pelagians D. August. de Ver. Apost. ser. de Bap. par.. the Heracleons; and the Hen­ricians Mag. eccles. hist. cent. 12. c. 5., and so doe the Anabaptists, whereof said some, how baptisme is the inuention of Pope Nicholas, and therefore naught Bulling. con­tra Anabap. lib. 1., others that Baptisme is of the deuill. So thought Melchior Hoffeman Ibid. lib. 2. c. 13., so also doe the Swermerians (a set a­mong the said Anabaptists Althemar. lo. pug. co. 131., the Seruetians Epist. minist. Bern. in Cal. epist. fol. 118., and the Familie of Loue which doth hold that none should be baptized vntill hee be thirtie yeares old Displaie. H. 7. a..

Others refuse to baptise not all, but some Infants. So denied is Baptisme by the Barrowists vnto the seede of whores, and witches Bar. disco. p. 9., by the Brownists, vnto the children of open sinners Giffords re­plie., by the the Disciplinarians vnto their children which subiect not themselues (as Dud. Fenner saith) vnto the discipline of the Church, or obey not the Presbyteriall decrees Sacramentorum autem primum pro naturā sua administrari debet vel infantibus, vel adultis. Infantibus autem iis qui sunt liberi eorum [...]u [...] sunt intra. Intra autem qui ecclesiae [...] è subi­ciu [...]. D. Fen [...]er 5. Theol. l. 5. cap. vlt..

Others allow the Baptisme of Infants, yet thinke those In­fants not lawfully baptized, which are baptized either by the newe ministers of the Church of England, as the Brownists doe thinke R. A. confut. of Brovv. p. 113., or by Protestant ministers, as the Papists are of [Page 170] minde, witnesse their rebaptizing of Infants in France, and in Netherland See afore ar. 25. pr. 8., or by vnpreaching ministers, as the disciplinari­an Puritanes doe hold See ar. 26. pr. [...]. Declar [...]t vbinam legeri [...], tam necessario esse copulan­dam coelestis verbi praedicationem cum administratione Sacramenti, vt nisi concio habeatur, renas­centium lauacro infans aspergi non possit? Querim. ec. p. 80..

And others are of opinion that none are to be baptized which beleeue not first.

Hence the Anabaptists, Infants beleeue not therefore be not to be baptized. Hence the Lutherans: Infants doe beleeue Hesh [...]. de 600. ar. Pontif. lo. 16.: Therefore to be baptized.

28. Article. Of the Supper of the Lord.

The Supper of the Lord, is not only1 a signe of the loue that Christians ought to haue among themselues one to ano­ther, but rather 2 it is a Sacrament of our redemption by Christs death. Insomuch that to such as worthily, & with Faith receiue the same the Bread which we breake, is a partaking of the Body of Christ, and likewise the Cuppe of blessing, is a partaking of the Blood of Christ.3 transubstantion (or the change of the substance of Bread, and wine) in the Supper of the Lord, canot be proued by holy writ: but is repugnant to the plaine words of Scripture: ouerthroweth the nature of a Sacrament, and hath giuen occasion to many superstitions 4 The Body of Christ is giuen, taken, and eaten in the Sup­per, onely after an heauenly, and spirituall manner: and the meane wherby the Body of Christ is receiued, and eaten in the Supper, is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance, reserued, carried about, lifted vp, or worshipped.

The Propositions.

1. The supper of the Lord is a signe of the loue that Chri­stians ought to haue among themselues.

2. The Lords Supper is a Sacrament of our redemption by Christs death, and to them which receiue the same worthily, by Faith, a partaking of the Body, and Blood of Christ.

3. The Bread, and Wine in the Lords Supper, be not chan­ged into another substance.

4. The Body of Christ is giuen, taken, and eaten after an heauenly, and spirituall, not after a carnall sort.

5. To reserue, carrie about, lift vp, or worship the Sacra­ment of the Lords Supper, is contrary to the ordinance of Christ.

The Propositions.
1. Proposition. The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues.

The proofe from Gods word.

THe Supper of the Lord is a token of the loue that Christi­ans ought to haue among themselues. For which cause it is called, the Lords table 1. Cor. 10.21., the Lords Supper 1. Cor. [...]1.20., a communion of the body of Christ, and they that partake thereof, though they be manie, yet are but one bread, and one body 1. Cor. 10.16.17..

This is the doctrine of all Christian Churches Confess. Hel­uet. 2. cap. 21. Basil. ar. 6. Bo­hem. c. 13. Belg. ar. 35. Saxon. ar. 14. Sue. c. 18..

The errors & adversaries vnto this truth.

[Page 172]So thinke not those men, who either with heretike Hamant, denie the vse of the Lords Supper to be necessarie Hol. chron. fol. 1299., or with the Rhemists raile on it, and the Protestants that vse the same, calling it, a prophane, and detestable Table, the Cuppe of de­uills Test. Rhem. an. 1. Cor. 10.21..

2. Proposition. The Sacrament of the Lords Supper is Sacrament of our redemp­tion by Christs death, and to them which receiue the same worthily, by Faith, a partaking of the Body, and blood of Christ.

The proofe from Gods word.

The Sacrament of the Lords Supper is to all Christians, a Sa­crament of our redemption by Iesus Christ. For.

This is my blood of the newe Testament which is shedde for many, for the remission of sinnes Matth. 26.28, this is my body, which is giuen for you &c. This cuppe is the newe Testament in my blood, which is shedde for you, saith our SauiourLuke 22.19.20. Marke 14.24. 1. Cor. 11.24..

And to such as receiue the same worthily 1. Cor. 11.28. &c., and by Faith 2. Cor. 13.5. Iohn 6.35., it is the partaking of the Body, and Blood of Christ 1. Cor. 10.16.17..

This is a truth openly both maintained, & testified by the neighbour Churches Confess. Hel­uet. 1. ar. 22. & 2. cap. 21. Basil. ar. 6. Bohem. c. 13. Gal. ar. 37. Belg. ar. 35. August. touch. the Masse. ar. 1.3. Saxon. ar. 14. VVittemb. c. 19. Sue. c. 19..

Errors & Adversaries to this truth.

Diuersly hath this proposition bin oppugned. For

Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say, how

It is to be receiued onely for obedience sake to the princes commandement, but is of none effect to the perfect ones. An o­pinion of the Families Leon. Ram. Confess. an. 1580..

It doth neither good, nor hurt to the receiuers. The Messali­ans error Theodores. eccles. hist..

It doth much hurt, and no good, to participate the Lords [Page 173] Supper among Protestants, say the Papists What can the Protestant churches af­ford you? &c. the comunio? O poysoned Cup: better it were for you to eate so much Ra [...]s­baine, then that pulluted bread, and to drinke, so much Dra­gons gall, or Vipers blood, then that sacralegious wine. Garnish of the soule. &c. printed at Autu. an. 1596. by Ioach. Tro..

It is no signe assuring vs that all our sinnes through Christ are pardoned. For onlie veniall, and mortall sinnes, are thereby remitted, Catech. Trid. and we must alwaies doubt of the forgiuenesse of our sinnes concil. Trid. ses. 6. cap. 9., say the same Papistes.

Others doe teach that.

It can profit such as haue no faith, as Babes, and Infants, in which error be the Russians Al. Guag. de relig. Mos­couit. p. 268.; yea the dead bodies of men Concil. Car­thage. 3. can. 6..

It can benefit such as receiue it not at all, if on there behalfe it be administred, as persons absent, vpon the Seas, in the warres, yea and dead; and present too when yet they partici­pate not, but the Priest for them. These errors the Papistes de­fend.

3. Proposition. The bread and VVine in the Lords Supper, be not changed into another substance.

The proofe of Gods word.

Transsubstantiation, or the change of the substance of Bread, and Wine in the Supper of the Lord, we do vtterly deny; and the reasons, moouing vs thereunto, are for that it is repug­nant to the plaine words of the Scripture. For

I will not drinke hencefoorth of this fruite of the Vine, saith our Sauiour Christ Matth. 26.29 Marke 14.25.. Which fruite had it really bin either the Blood, or by way of concomitance, the very Body and blood of Iesus Christ, then our Lord had eaten himselfe, which is not only blasphemous to be spoken, but also impossible to be done, and directly against the word of God, where comman­dement is often giuen, that the blood with flesh (not of Beast, much lesse of man) must not be eaten Gen. 9.4. Leuit. 17.14..

The heauen must containe Iesus Christ vntill the time that all things be restored, saith S. Peter Act. 3.21.. If Christ therefore corpo­rally, according to his humanitie be in heauen, then is he not [Page 174] in the Sacrament.

As often as ye shall eate this Bread (not Christ his reall Bo­dy); and drinke this Cuppe (not the reall Blood of Christ), you shewe the Lords death till he come, saith S. Paul 1. Cor. 11.20.. Therfore hee is not come; which hee must be, being vnder the formes of Bread, and Wine.

Transubstātiatiō besides ouerthroweth the nature of the Sa­crament. For where there is no Element, there can be no Sacra­ment. Because Gods word comming vnto the element, maketh. a Sacrament.

Finally it hath bin the occasion of much superstition, and I­dolatrie. For from hence proceeded, the Reseruation of the Transubstantiated bread for sundrie superstitious purposes: hence the adoration of the Bread, euen as God himselfe, and that both of Priest and people: hence the carrying about in pompous procession, of the wafer-God; and hence the Popish feast called Corpus Christi-day.

The right consideration hereof hath mooued all the Church­es reformed to shewe their detestation hereof both by their Sermons, and wrightings Confess. Hel­uet. 1. ar. 22. & 2. c. 21. Basil. ar. 6. Bohem. c. 13. VVittemb c. 19..

The adversaries vnto this truth.

Abhominable therefore be the Popish errors, viz. that

In the Eucharist there is n [...]t the substance of Bread, and wine, but onely the meere accidents, and qualities Concil. Trid. ses. 3. c. 3..

Substantially, and really the Body, and Blood, together with the soule, and diuinitie of our Lord Iesus Christ; and therefore Christ is contained in the Sacrament Eucharisticall Test. Rhem. annot. Matth. 26.26..

Vnder each kind, and vnder euery part of each kinde seue­rally, whole Christ is comprised Concil. Trid. ses. 3. c. 3 Vaux. Catech. c. 4..

After the consecration in the wonderfull Sacrament of the Eucharist, the Body and blood of our Lord Iesus Christ is; and that not onely in the vse, while it is taken, but afore also, and af­ter in the Hosts, or consecrated peices, reserued, or remaining af­ter the Communion Concil. Trid. ses. 3. c. 4.,

[Page 175]In the holy Sacrament, Christ, the onely begotten Sonne of God, is to be adored with the very worship of Latria Concil. Trid. ses. 3. c. 5..

Marcus also that detestable heretike, held that the wine of the Lords Supper was conuerted into blood Epiphan. hoeres. 34..

4. Proposition. The Body of Christ is giuen, taken, and eaten after an heauenly, and spirituall, not after a carnall sort.

The proofe from Gods word.

The regenerate haue in them a double life, one carnall the other spirituall.

The life carnall and temporarie, they brought with them in­to this world. The spirituall was giuen vnto them afterward in their second birth through the word 1. Pet. 1.23..

The life carnall and corporall is common to all men, good and badde, and is maintained, and preserued by earthly, and corruptible Bread common also to all and euery man.

The life spirituall is peculiar onely to Gods elect; and is che­rished by the bread of life, which came downe from heauen, which is Iesus Christ Iohn. 6.51. who norisheth, and susteineth the spiritu­all life of Christians, being receiued of them by Faith Iohn. 6.35..

Which spirituall Bread that he might the better represent, hee hath instituted earthly, and visible Bread, and wine, for a Sacrament of his Body, and Blood. Whereby he doth testifie, that as verily as wee receiue the Bread with the hands, and chewe the same with the teeth, and tongue, to the nourishing of this life temporall: euen so by faith (which is in place of hands and mouth to the soule) wee verily receiue the true Bo­dy, and the true blood of Christ, our onely Sauiour, to the che­rishing of the spirituall life in our soules.

And heerein there is a goodly consent with the most of the reformed Churches, and vs Confess. Hel­uet. 1. ar. 22. and 2. c. 21. Basil. ar. 6. Bohem. c. 13. Gal. ar. 36. Belg. ar. 35..

The aduersaries vnto this truth.

Ioyntly we withstand the aduersaries thereof whosoeuer, as

The Capernaites, which thought the flesh of our Lord might be eaten with corporall mouthes.

The Synusiastes, or Vbiquitaries Aliqui [...] fugimus, sed in cognatum delabimur [...] pani, et vino substantiam equidem relin­quendo, sed corporale Christi corpus ita co [...]dunien­do, at substan­tia substanti­am vel locali­ter, vel defini­tiue, vel reple­tiue, vel omni­bus istis modis simul contine­at, quod ipsum Profect̄ milest aliud, quam Transsubstantiationis quoddam quasi inuoluctus &c. Iezler. de diu­tur. belli Euchar. p. 18. a., which thinke the Body of Christ so is present in the supper, as his said Body with bread and Wine, by one and the same mouth, at one and the same time, of all, and euery communicant, is eaten corporally, and re­ceaued into the Belly.

The Metusiastes, and Papistes, which beleeue the substance of bread and Wine, is so changed into the substance of Christ his body, as nothing remaineth but the reall Body of Christ, besides the accidents of Bread, and wine After Consecration there is neither bread, no [...] wine left in this Sacrament, saith Va­ux in his catech. By vertue of the words of Consecration the substance of bread, is turned and changed into the verie bodie of Christ: and the substance of wine is turned into the blood of Christ, the holy Ghost working by a diuine power. So that Christ is wholy vnder the forme of bread, and in euery part of the Host, being broken, Christ is wholy. Also vnder the forme of wine, and euery part thereof, being separated, Christ is wholy. Canis▪ catech. c. 4. Romanenses [...] sororem, & plurimorun error [...]m matrem, [...], Iezl [...], [...]edi [...]tior▪ belli [...] ▪ p. 31..

The Symbolists, Figurists, and Significatists, who are of opini­on that the faithfull at the Lords supper, doe receiue nothing but naked, and bare signes.

5. Proposition. To reserue, carrie about, lift vp, or worship the Sacrament of the Lords Supper, is contrarie to the ordinance of Christ.

The proofe from Gods word.

[Page 177]The true, and lawfull vse of this Sacrament hath bin afore set downe, And there it may suffice vs to be remembred, how the Lords Supper was ordained, that the bread should not on­ly be broken, and eaten Matth 26.28 Marke 14.22. Luke 22.19. 1. Cor., the cuppe should onely be giuen, & drunken, Matth. 26.27 Marke 14 23. Luke 22.17. 1. Cor. 11.25., and all this done in remembrance of Christ Luke 22.19. 1. Cor. 11.24.25..

And so also testifie the Churches reformed.Confess. Hel­uet. 2. c. 21. Basil. ar. 6. Bohem. c. 13. August. de Missa. ar. 1. Sax. ar. 14. VVittemb. c. 19

Adversaries vnto this truth.

But contrarie to the institution of Christ, the Papistes abuse this holy Sacrament. For

They reserue the same; and not only so, but take it to be a Catholike, a pious, and a necessarie custome, so to reserue it Concil. Tri [...]. ses. 3. c. 6., and besides they thinke euery peece, and particle of the Sacra­ment so reserued, is the very Body of Christ Jbid. can. 4..

They carrie it about, both vnto sicke folkes. Hence, saith the Festiuall Festiual, 4. Sermons, fel. 169. b:.

As often as any man seeth that Body at Masse, or some other good praier in worship of his soueraigne Lord. And also tho­rough cities, and townes. For whensoeuer the Pope goeth any iourney, the Sacramentall bread is carried before him on an ambling Iennet, as the Persian kings haue before them carried their Orsmada, or holy fire See cerem. Pontif. lib. 1. When the Pope goeth from one peo­ple to ano­ther, hee sen­deth before him, yea, and sometime a day, or two daies iourney, his Sacrament vpō an Horse, carrying at his necke a little Bell, accompanied with the scum and baggage of the Romaine Court. Thether goe the dishes, and spits, old shoes, caldrous, and kettles, and all the scullerie of the Court, whores and Iesters. Thus the Sacrament arriueth with this honorable traine, at the place whether the Pope is to come, it there awaiteth his comming. And when the maister is knowne to approch neere the people, it goeth foorth to receaue him. So Cyp. Va­lera, a Spaniard, in his treat. of the Pope, and his a [...]ct. p. 17..

In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine, and Spaine, those En­glish men, as meeting the Sacrament in the streetes, will nei­ther doe reuerence therunto; nor goe aside; nor turne into some house, doe fall into the danger of the not holy, but bloody In­quisition Act of the peace &c. an. 1604. [...]r. 2. to the end touching a Moderation. &c..

They worship it, and for the same haue ordained a certaine set, and solemne Feast, called Corpus-Christi-day, on which the Sacrament is borne about, lifted vp, and most idolatrously a­dored Concil. Trid. ses. 3. c. 3..

29. Article. Of the wicked, which doe not eate the Body, and blood of Christ in the vse of the Lords Supper.

The wicked, and such as be voide of a liuely faith, al­though they doe carnally, and visibly presse with their teeth (as S. Augustine saith) the Sacrament of the body, & blood of Christ: yet in no wise are they partakers of Christ, but ra­ther to their condemnation, doe eate, and drinke the siigne, or Sacrament of so great a thing.

The proposition. The wicked, and such as be void of a liuely faith, doe not eate the Body, nor drinke the Blod of Iesus Christ, in the vse of the Lords Supper.

The proofe from Gods word.

S. Paul doth shewe, how the Supper of the Lord is receiued of some worthily, which do examine, and iudge themselues 1. Cor. ii.28., and discerne the Lords Body Ibid. 29., as also doe abstaine from the table of deuills Cor. 10.21.. How these doe participate of the Body, and blood of Christ, it hath alreadie bin shewen in the last menti­oned article, prop. 4.

Againe, of others the same is vnworthily receiued 1. Co. 1138.39, that is to say which themselues doe not examine, nor iudge Ibid. 38.31., neither discerne the Lords bodyIbid. 29., and doe communicate at the Table of the Lord, and at the Table of deuils 1. Cor. 10.21.. These may receiue the Sacrament, but not the true Body of Christ. The reasons be, for that

[Page 176]They lacke the wedding garment Matth. 22.11.21., which is Faith, and the righteousnesse of Christ.

They are no members of the true Church, the Head where­of is Iesus Christ Ephes. 4.15. &c..

They haue no promise of heauenly refreshing, because they are without a liuely faith Iohn. 6.35..

Therefore they procure vnto themselues most heauie puni­shements 1. Cor. 11.27., as, diseases, death, guiltines of the Body, and Blood of Christ, and therewith damnation.

Of this iudgement be other Churches Christian, and refor­med besides Confess. Hel­uet. 1· in the declar. of the L. Supper; Heluet, 2. c. 21. Basil. ar. 6. Bo­hem. c. 13. Gal. ar. 37. Belg ar. 37.·

Errors, & adversaries vnto this truth.

The adversaries of this dorine are

The Vbiquitaries, both Lutheran, and Popish; they saing the very Body of Christ at the Lords Supper, is eaten aswell of the wicked as of the godlyS [...]ur. Antip. 4. par. 1. p. 58., these affirming, that al Communicants badde and good, doe eate the very, and naturall Body of Christ Iesus Test. Rhem. annot. 1. Cor. 11.27.: they saying, that the true, and reall Body of Christ, In With, Vnder the bread, and wine, may be eaten, chewed,Alex. Hales. par. 4. q. 45. & D. Thom. par. 3. q. 8. ar. 3. and digested euen of Turkes, which neuer were of the Church So reporteth Sturmius in his Antipap. 4. par. 2. pag. 106., & these maintaining that vnder the forme of Bread, the same true and reall body of Christ, may be deuoured of Dogs, Hogs, Cats, and Rats.

30. Article. Of both kinds.

The cuppe of the Lord is not to be denied to the lay peo­ple. For both the parts of the Lords Sacrament, by Christs ordinance, and commandement ought to be ministred to al Christian men.

The Proposition. The people must be partakers not only of the Bread, but also of the Wine, when they approach vnto the Lords Table.

The proofe from Gods word.

OVr Lord, and Sauiour Christ hath instituted his Supper, as he will haue not only the Bread, but also the Cup to be deliuered vnto all Communicants. So find wee in the word of God, namely

That the Bread must be giuen to All, and eaten of All Matth. 26.26. Marke 14.22. Luke 22.19. 1. Cor. 10 16.1 [...].25.;

The Cup is to be giuen to All, and to be drunken of All Matth. 26.27 Marke 22.17. 1. Cor.

Heereunto subscribe the Churches Confess. Hel­uet. 1. ar. 22. & 2. c. 21. Bohem. c. 13. Gal. ar. 36.38. Belg. ar. 35. August. de Missa, ar. 1.2. Saxon. ar. 15. VVittemb. c. 19. Suc. c. 18..

The adversaries vnto this truth.

Though it be a mans couenant, yet when it is confirmed no man doth abrogate, or addeth any thing thereunto Gal. 3.15.. What impudencie then, yea, what impietie doe they showe, which alter this ordinance of God?

Some, by adding thereto: So added was vnto the Bread, Cheese by the Autotarits Epiphan.: Blood, by the Cataphrygians Philastrius.; the Seed of man, by the Manichies August. de hares.; vnto the Wine, warme Water by the Moscouits [...]. Faber de relig. Moseo..

Some, by taking there from: so the Eutratits Epiphan., the Tatians Theodores., the Seuerians Epiphan., vse no wine at all; the Manichies doe mi­nister only the Bread Leo scr. 4. quadrages.; the Papistes, though they vse both kinds; yet they alwaies denie the Cup vnto the people, and vn­to Priests also when they say not Masse Concil. Trid. ses. 5. cap. 1. & ses. 21. can. 1.2.3, affirming that

The people, participating of the Cup, thereby perceaue no fruite of spirituall comfort; but receaue to themselues dam­nation Censura. Co­lon. pag. 289..

It is not by Gods, but Mans lawe, that Lay persons com­municate, [Page 181] either in both kinds, or in one Jbid. pag. 283..

Notwithstanding that Christ instituted the Sacrament to be receaued vnder both kinds, and the primitiue Church accor­dingly did so administer the same: Hoc tamen non obstante, yet this notwithstanding, it is to be taken of the Laitie, but vnder one kind Concil. Con­stan. ses. 13..

Some, by confounding the elements? So the Moscouites doe mingle Bread, and Wine together Surius co. ment. an. 1501. pag. 31.; and the Papistes make a mixture of Wine and Water, maintaining that Water must be mixt with Wine at the consecration of the blood Catech. Trid.; and that the mixture of Water with Wine, without sin cannot be omitted Ibid..

Some, by changing the Elements? So the Aquarians, and the Hydroparastites, for Wine administred, and gaue Water vnto the people Theodores..

31. Article. Of the one Oblation of Christ finished vpon the Crosse.

The offering of Christ once made, 1 is that perfect re­demption, propitiation, and satisfaction for all the sinnes of the whole world, both originall, and actuall: and there is none other satisfaction for sinne but that alone. VVherefore 2 the sacrifice of masses, in the which it was commonly said that the Preists did offer Christ for the quicke, & the dead, to haue remission of paine, and guilt, were blasphemous fa­bles, and dangerous deceipts.

The Propositions.

1. The blood of Iesus Christ once shed for mankind vpon the Crosse, is a perfect redemption, propitiation, and satis­faction for all the sinnes of the whole world.

2. Sacrifices of the Masse, are most blasphemous Fables, & dangerous deceipts.

1. Proposition. The Blood of Iesus Christ once shed for mankind vpon the Crosse, is a perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world.

The proofe from Gods word.

OF the benefits redounding vnto mankind by Christ his offering vp of himselfe vpon the Crosse, we haue in sun­drie places afore See Ar. 2. pr. 4.22. pr. 1.2.28. pr. 2. spoken, and by the word of God prooued him to be the perfect Redemption Act 20.28. Rom. 5.6. &c. Gal. 3.13 1. Cor. 6.28. 1. Pet. 1.18.19., propitiation Acts 10.43. Rom. 3.25. Heb. 9 12. &c. 28. 1. Iohn. 2.2. 1. Iohn. 4.10., and sa­tisfaction Iohn. 1.29.4. Pet. 3.18. 1. Iohn. 1.7., for all the sinnes of the whole world, both origi­nall, and actuall.

Heereunto the Churches of God beare witnesse Confess. Hel­uet. 1. ar. 11. & 2. cap. 11.15. Basil. ar. 4. Bo­hem. c. 6. Gal. ar. 13.16.17. Belg. [...]r. 20.22. August. ar. 34. Saxon. ar. 3. VVi [...]emb. c. 2.5. Sue. c. 2.3..

The Errors and adversaries vnto this truth.

Hereby it is euident to the eies of all godly persons that most accursed be the errors of them which doe affirme, that

From the beginning of the world, vntill the 15. yeare of the Emperour Tiberius, none at al were [...]aued. The error of Manes the heretike Epiphan..

Mans body is not capable of happines, but the soule onely; and yet no soules shall be saued, but there owne said the Mar­cionites D. [...]ren. [...]1. c. 29..

All men, and women, that sinne after Baptisme, are vn­doubtedly damned. In this error were the Montanists D. Hieron. ad Marcel. l. 2., and [Page 183] the Nouatians D. Cipr. l. b. 4. epist. 2..

Our saluation is of our selues; so said Melchior Hoffeman, an arch Heretike Bulling. con­tra Anabap. l. 2. c. 13..

Man is restored to grace of Gods meere mercie, without the meanes of Christs blood, death, and passion. One of Mathew Hamants blaspemous assertions Holins. chron. fol. 1299..

The Sauiour of Men, is Iesus Christ, a man, and no woman, who came into the world to saue no women but men, say some Papists Dial. of Di­ues, & Pauper. 6. com., and redeemed the superior world onely, which is man, said Postellus the Iesuit Iesuits catec. 1. B. c. 10. p. 28.6.; and yet not all men neither for S. Francis hath redeemed so many as are saued since his daies, say the Franciscan Friers Confor. S. Fr..

The Sauiour of women from her time till the end of the world, is S. Clare, affirm some p. Mornaeus tract. de eccles. c. 9., other papists, as Postellus saith it it one mother Iane Iesuits catec. 1.8. c. 10..

The Sauiour of men, and women, is S. Mary through her vir­ginitie say some Dial. of Di­ues, & pauper 6. com. c. 10., is S. Christina, by her passion, say other Pa­pists Dionis. Carth. d [...] 4. hom. No­uis. ar. 50..

There is no sufficient sacrifice yet offered for the sinnes of the world. One of F. Kets errors.

Christ hath satisfied, and was offered onely for originall sin, an error of Thomas Aquinas.

Sinnes actuall, and veniall, are taken away by sacred Cere­monies Iest. Rhem. annot. marg. p. p. 258., by a Bishops blessing Ibid. annot. Matth. 10.12., by a preists absolution Vaux. catech. c. 4..

Sinnes actuall, and Mortall, be remised by a Pardon from some Bishop, or from the Pope of Rome See [...]r 22. pr. 2..

2. Proposition. The sacrifices of the Masse are most blasphemous Fables, and dan­gerous deceipts.

The papists deliuer how the the Masse is a sacrifice Test. Rhem. ann. Mat. 24.15, a sacri­fice propitiatorie Concil. Trid. ses. 22. can. 3. Cat. [...]rid. Euch. s., a sacrifice propitiatorie for the quick, & the dead Concil. Trid. i­bid., the same propitiatorie sacrifice that was offered by Christ himselfe vpon the Crosse Catech. Trid. ibid..

A sacrifice in which, by virtue of a fewe, euen fiue words [Page 284] (mumbled by a Preist), Christ, euen that Christ, which hung vp­on the Crosse, is contained Concil. Trid. ses. 3. can. 4..

A sacrifice, seruing for all persons, quick and dead, to purge them from their sinnes, to ease them of their paines; to satisfie for their punishment Concil. Trid. ses. 22. can. 3., and for all necessities corporall, and spi­rituall Hovvl. 7. reas..

A sacrifice propitiatorie of Iesus Christ really offered, to God the Father, and that often, in the honour of dead Saints Concil. Trid. ses. 21. c. 3. ses. 22. can. 5..

A sacrifice, wherein Christ is so gloriously, as it is to be ado­red, euen with diuine worship, both of Priest, and people Ibid. ses. 3. c. 5..

A sacrifice meritorious to all them for whom it is offered, although they be not liuing but dead; not present but absent; not endued either with zeale or knowledge, but quite desti­tute of faith, and that ex opere, operato Albert. Mag. de sacr Euchar. Hovvlets 7. reas..

Hereby are wee to note, first blasphemous Fables. For

It is a fable, that the Masse is a sacrifice, and that propitia­torie; a fable, that a fewe words of a Priest, can change Bread into a liuing Body: yea many Bodies with their soules; and that of Iesus Christ, God and man: a fable, that one, and the same sa­crifice is offered in the Masse, which was offered on the Crosse: a fable that the said Masse is any whit profitable for the quick; much lesse for the dead.

Next dangerous deceipts. For hereby men are to beleeue, that

Creatures may be adored, contrary to Gods word Thou shalt not bowe to them nor serue them. Exod. 20.5..

Christ is often offered: contrary to the Scripture Heb. 9.12. &c By his owne blood entred hee in once vnto the holy place, &c. He was once offe­red Jbi [...]. 28..

The Preist offereth vp Christ: contrarie to the Scripture Heb. 7.27. he offered vp himselfe..

Sinnes be forgiuen without blood, contrary to the Scrip­ture Heb. 9.22. without shed­ding of blood is no remissiō..

Christ died not once, but dieth daily: contrarie to the Scrip­ture Heb. 9.27. Jt is appointed vnto men that they shall once die..

Faith is not necessarie in communicants: contrary to the Scripture Heb. 11.6. without faith it is vnpossible to please God..

Wee are to adore Christ as alwaies present, contrary to the Scripture, where we are taught to remember him absent Luke 22.19. 1. Cor. 11.25..

The fauour of God by mony may be purchased from a priest; [Page 185] contrary to the Scripture 1. Pet. 1.18, 19..

All which their fables, and deceipts doe tend to the utter abolishing of true relion. Therefore iustly haue wee, and our godly brethren abandoned the masse Confes. Heluet 1. ar. 22. and 2. c. 10.21. Basil. ar. 6. Bohem. c. 13. Belg. ar. 35. Aug. de Missa. ar. 13. Saxo. ar. 14. VVittemb. c. 19. Sue. c. 19..

Accursed then stand those Papists before God, which take the Masse to be the Sacrifice of Christ his body, and Blood Concil. Trid. ses. 6. c. 2. & ca­tech. Trid. de Euchar. s., and the onely soueraigne worship due to God in his Church Test. Rhem. annot. Mat. 24.15..

32. Article. Of the Marriage of Preists.

Bishops priests, and Deacons 1 are not commanded by Gods law, either to vowe the estate of single life, or to ab­staine from marriage. Therefore it is lawfull also for them 2 as for all other Christian men, to marry at their owne dis­cretion, as they shall iudge the same to serue better to godli­nesse.

The Propositions.

1. By the word of God it is lawfull for Bishops, and all o­ther ecclesiasticall Ministers, to marrie at their owne discre­tion.

2. It is lawfull by the word of God for all Christian men, and women to marrie at their owne discretion in the feare of God.

1. Proposition. By the word of God it is lawfull for Bishops, and all other eccle­siasticall ministers, to marrie, at their owne discretion.

The proofe from Gods word.

NEither the single, nor the wedded life is enioined any man, much lesse any calling of men by the word of God. And that ecclesiasticall ministers in particular may marry, it is euident both from the old, and the newe Testament.

From the old Testament, both by the Commandements gi­uen vnto the Priests for the choise of their wiuesLeuit. 21.7., and by the examples also of the religious Priests, as AaronLeuit. 22.1., Eli1. Sam. 3.13., Zacha­rias Luke 1.5., &c. & Prophets, which were all married, as it is thought except Ieremie.

From the newe Testament, by the words of S. Paul, who saith, A Bishop must be the husband of one wife; one that hath childrē vnder obediēce 1. Tim. 3.. An Elder must be vnreproueable: the husband of one wife; hauing faithfull children Tit. 1.5.6.. Deacons must be the husbands of one wife; and haue wiues that be honest, not euill speakers &c. 1. Tim. 2.11.12.. and by the example of Peter Matth. 8.14., Paul, Phil. 4.3., yea of the Apostles 1. Cor. 9.5., who were all married men, Iohn the Euangelist onely except, as some thinke.

All sincere Churches, and professors subscribe hereun­to Confes. Helue. 1. ar. 37. & 2. c. 29. Basil. ar. 10. §. 1.2. Bohem. c. 9.19. Gal. ar. 24. Aug. de abus. Saxon. ar. 18.21. Vittemb. c. 21.26. Sue. c. 12..

Adversaries vnto this truth.

And none of Gods churches, or people be of the mind.

Either of the vigilantians, that all, and euerie one of the Clerge, is necessarily to marrie, or not to be admitted for a Mi­nister D. Hiero. ad­vers. Vigil. c. 1..

Or of the Iouinians, whose Elect, or Preists might not mar­rie D. Aug. epist. 74..

Or of the Papists who teach, that.

From the Apostles time it was neuer lawfull for Priests to marrie Maioran. cly. milit. eccles..

The three orders of Deacons, Subdeacons, and Preists are bound not to marrie Test. Rhem. annot. m.p. 571..

[Page 187]After Orders to marrie it is not lawfull Ibid. an. 1. Tim. 3.2.; it is to turne back vnto Satan, and Apostacie Ibid. an. 1. Tim. 5.15..

None may be a priest, though hee will vowe a single life, if he haue bin a married man Ib [...]d. an. 1. Tim. 3.2..

For a priest to play the whore-maister it is lesse offence then to take a wife. This was the speech of Cardinall Campeius Sicida [...] com. 1. Tim. 5.9. l. 4. And most infamous is the Romish Clergie for their vnclean, and vncontinent. Hence written is it Of Pope Paul the 2.

Anxia testiculos Pauli, ne Roma requiras,
Filia huic nata est; haec docet esse m [...]rem

Of Pope Innocent the 8:

Bis quattuor Nocens genuit puellulos,
Totidem sed et Nocens genuit puellulas.
O' Roma, possis hunc meritó dicere Patrem.

Of Pope Alex. the 6:

Non spado Alexander fuerat, Lucretia nempe
Illius coniux nata nurus (que) fuit:

Of the Priests:

Multi vos sanctos, multi vos dicere Patres
Gaudent, et vobis nomina tanta placent,
Ast ego vos sanctos non possum dicere, Patres
Possum, cùm natos vos genuisse sciam.

Of the Iesuites:

With women yee lie not, but with Males rather,
Speake Iesuit, how canst thou be a Father? &c.
Iesuits catech. 2. B. cap. 15. p. 114. b.

2. Proposition. It is lawfull by the word of God for all Christian men, and wo­men, to marrie at their owne discretion, in the feare of God.

The proofe from Gods word.

The Spirite of God saith vnto men, and women in all ages,

Bring foorth fruite, and multiplie, and fill the earthGen. 1.27.28.

[Page 188]Marriage is honorable among all men, and the bed vnde­filed Heb. 13.4..

To auoide fornication, let euery man haue his wife; and e­uery woman haue her husband 1. Cor. 7.2..

If they cannot abstaine, let them marrie Ibid. 9..

Notwithstanding, in saying that Christians may marrie at their discretion, the meaning is not, that any may marry, if they thinke good, either within the degrees of kinred, and af­finitie, prohibited by wholesome lawes; or without the con­sent of parents, or of others in the roome of parents if they be vnder tuition; or to other ends then God hath praefixed.

So testifie with vs the reformed Churches Confess. Hel­ue. 1. ar. 37. & 2. c. 29. Bohem. c. 19. Gal. ar. 24. August. de abus. ar. 4.5. Saxon. ar. 18. VVit­temb. c. 21.26. Sue. c. 22..

Errors & Adversaries to this truth.

Greatly hath this truth bin crossed, and contradicted. For

Some, leaue it not to men, and womens discretions, but compell them whether they will, or no to marrie: so did the Ossenes Heyde. discrip vrbis Hicrusal. l. 3..

Some vtterly doe condemne marriage; as did the Gnostikes D. J [...]en.; the Hieracites August. de haeres.; the Priscillianistes Leg. epist. 93. c. 7.; the Montanistes Euseb.; the Saturnians Epiphan.; the Aerians Philastr.; the Apostolikes Epiphan..

Some allowe of the wedded life: yet not in all sorts of per­sons. For

The Papistes forbid all Clergie men to marrie Test. Rhem. annot. 1. Tim. 5.9.: as also all Godfathers, Godmothers, and whosoeuer be of spirituall kinred See aboue ar. 25. pr. 8..

Some will haue none to marrie but Virgins, and single per­sons; as the Henricians Magde. ec. hist. Cen. 12. c. 5.

Some condemne all alteration of marriage, or twice marry­ing, the husband or wife being dead; such haeretickes were the Catharans D. August. de haeres.. &c.

Some would haue women, though married, to be all com­mon, as the Nicolaitans D. Iren., and Daui-georgians Hist. D. Georgii..

Some will nor marrie according to Gods ordinance, but [Page 189] thinke that one man, at one, and the same time, may haue ma­nie wiues. In which were the Hermogenians Tertul. adu [...]. Hermog.; and are the O­hinites Beza epist. 5.0.11..

33. Article. Of excommunicate persons, howe they are to be auoyded.

That person, 1 which by open denunciation of the Church, is rightly cut off from the vnitie of the Church, and excommunicate, ought to be taken of the whole multitude of the faithfull as an Heathen, and Publican, 2 vntill he bee openly reconciled by penance, and receiued into the Church by a Iudge that hath authoritie thereto.

The propositions.

1. The person that is rightly by the Church excommuni­cate, is of all the faithfull to be taken for an Heathen, and Pub­lican.

2. An excommunicate person, trulie repenting, is to be re­ceaued, into the Church againe.

1. Proposition. The person, that is rightly by the Church excommunicate, is of all the faithfull, to be taken for an Heathen, and Publican.

The proofe from Gods word.

THe most seuere, and vttermost punishment, that the visi­ble Church can inflict vpon the wicked, and vngodly of this world, is Excommunication: which is a part of discipline to be exercised, and that vpon vrgent occasions, and it is com­mended vnto the Church, euen by God himselfe, who in his word hath prescribed.

1. Who are to excommunicate, namely such as haue au­thoritie in the Church Matth. [...]8.17. 1. Cor. 5.4.5. 2. Cor. 3.13.14 2. The. 3.6..

2. Who are to be excommunicate, euen two sorts of men, whereof the one peruert the sound doctrine of the truth 1. Tim. 1.20., as did Hymeneus, and Alexander: the other be defiled with noto­rious wickednes, as that inces [...]uous person as Corinth, was 1. Cor. 5.1..

3. The manner of proceeding in Excommunication, name­ly first by gentle admonition, and that once, or twice giuen Tit. 3.10. Matth. 18.15., with the spirit of meekenesse Gal. 6.1., euen as to a brother 2. Thes. 3.15., if the fault be not notoriously knowne: and next, by open reprehen­sion 1. Tim. 5.20., afterward by the publique sentence of the Church, to put him from the companie of the faithfull 1. Cor. 5.13., to deliuer him vnto Sathan Ibid. 5., and to denounce him an Heathen, and a Publi­can Matth. 18.16, if none admonitions will serue, and the crime, and per­son be very offensiue.

A man so cut off from the Congregation, and Excommuni­cated, is of euery godly professor to be auoyded Rom. 16.17.: and not to be eaten with all 1. Cor. 5.11., not to be companied with all Ibid. 8., nor to be receaued into house 2. Iohn. 10.

This censure is had in great reuerence, & estimation among the faithfull seruants of God Confess. Hel­ue [...]. 1. ar. 19. & 2. c. 18. Bohem. c. 9.14. Gal. ar. 29.33. Belg. ar. 30. Saxon. ar. 11.17. August. de abus. ar. 7. VVittemb. ar. 32. Suc. ar. 1 [...]..

Errors, & adversaries vnto this truth.

1. Aduersaries vnto this doctrine be they,

Who vtterly condemne all censures ecclesiasticall, and so Excommunication, saying how the wicked are not excommu­nicable, [Page 191] so did the Paulicians Pan. Diaco..

Haeretickes, holding other points of religion soundly, for their priuate, and singular opinions, are not to be excommuni­cate: so the Pelagians Prosper de ingratis..

Christians, cleauing vnto the foundation, which is Christ, are not by excommunication to bee thrust out of the Church for any other errors, or misdemeanors whatsoeuer. Of which opinion be sundrie Diuines, of good regard VVolf. Mus. carm. p. 63. Iezler. lib. de diutur. bel. Eu­char. p. 73. b..

2. Which allowe the censure of Excommunication, so it be done.

Not (as with vs it is) by Commissaries, Chancelars Sold. of Bar., or Bishopes Assert. po­lit. an. 1604. Bishopes are to be obeyed, neither when there cite, nor when they inhibite, nor when they Excommuni­cate, saith the Marprel. thes. 46.82.83.: but in euerie Parrish Demon. of dis. c. 12., and that either

By the whole Congregation Hunt. of the Foxe, E. 1.; or by the Eldership, and the whole Church T.C. 1. rep. p. 146.; or by euerie Minister Aus. to M. Car. let. p. 30., yea euery member Bar. disco. p. 20. of the Church; or finally if not by, yet not without the consent of his Pastor, who is to be excommunicate Petit. of the 1000..

3. Which rightly vse not, but abuse the censure of Excom­munication, drawing the same foorth.

Against what they list, euen against dead bodies, dumbe Fishes, Flies, and Vermie, when they haue auoyded them. For this the Papistes are famous, or infamous rather. The dead bo­dies of Wicliefe, Bucer, P. Fagius, were excomunicated after they were dead, and buried, Acts & Mo..

The Bishop of Can [...]on anno D. 1593. verie Catholickely accursed the mute Fishes Mer. Gallo. lib. 6. p. 592..

S. Bernard denounced the sentence of Excommunication against Flies Pet. de Na­tal. in vita. Ber..

And against whom they please: so the Apostolikes excom­municated all that were married, only for that they were mar­ried Epiphan.: Diotrephes thrust the Brethren out of the Church 3. Iohn. 10.: The Brownists excōmunicate whol citties, & churches Au. to. M. Car. let. p. 30.: the Pa­pists excōmunicate euē Kings, & Emperors. Queene Elizabeth, of blessed memorie, was excommunicate by three Popes, Pius quintus; Gregorie the 13, and sixtus quintus. The Puritanes mis­like, and find great fault that excommunication is not exercised against Kings, and Princes T.C. 2. rep. 2. part.: Barrowe saith that a Prince con­temning the censures of the Church, is to be disfranchised out [Page 192] of the Church, and deliuered ouer vnto Satan Bar. disco. p. 14..

Also for what thinges they list, euen for May-games, and Robbin-hoode matters; as sometime it was denounced in Scotland by the newe Presbyterie Sur. of disci. c. 25. p. 284.: and for all crimes, which by Gods lawe deserue death; and for all things that to Gods people be scandalous; yea not only for all matters criminall, but also for the very suspition of auarice, Pride &c. Knox. order of Excom. in Scot. A. 2..

4. Lastly, which fauour the right, and true excommunicati­on, but exercise it not, being bound thereunto.

2. Proposition. An excommunicate person, truly repenting, is to be receaued into the Church againe.

The proofe from Gods word.

Sundrie be the reasons, and ends, why Excommunication is vsed, as

That a wicked liuer, to the reproach of the Gospell, be not suffered among the godly, and Christian professors of true re­ligion;

That manie good men bee not euill spoken of, for a fewe bad;

That good and virtuous persons may not bee infected through the continuall,1. Cor. 2.7. &c. or much familiaritie of the wicked. For, as S. Paule saith, a little leauen leaueneth the whole lumpe 1. Cor. 5.6..

And that he which hath fallen, through shame of the world, may at the length Learne to blaspheme no more 1. Tim. 1.20.; & through repentance be saued 1. Cor. 5.5..

Among all other causes therefore of Excommunication, one is, and not the least, that the person Excommunicate may not be condemned vtterly, but returne vnto the Lord by re­pentance, and so be receaued againe into the visible Church, as S. Paule willed the Incestuous man should be Cor. 2.7. &c..

The Adversaries vnto this truth.

Contrariwise the Montanistes D. Hieron. ad Marc. l. 2., and the Nouatians D. Cyprian. l. 4. epist. 2. are of opinion that so many as after Baptisme doe fall into sinne, bee vtterly damned of God, and therefore bee not to find fauour at the Churches hands.

34. Article. Of the traditions of the Church.

1 It is not necessary that traditions, and ceremonies be in all places one or vtterly like: for at all times they haue bin diuers, and changed, according to the diuersitie of coun­tries, times, and mens manners, so that nothing be ordai­ned against Gods word 2 whosoeuer through his priuate iudg­ment willingly, and purposely doth openly breake the tradi­tions, and ceremonies of the Church, 3 which be not repug­nant to the word of God, and be ordained, and approoued by common authoritie ought to be rebuked openly (that other may feare to doe the like) as he that offendeth against the common order of the Church, and woundeth the consciences of the weake brethren. 4 Euery particular, or nationall Church hath authoritie to ordaine, change, and abolish cere­monies, or rites of the church, ordained onely by mans au­thoritie, so that all things be done to edifying.

The Propositions.

1. Traditions, or ceremonies are not necessarie to be like, and the same in all places.

2. No priuate man, of a selfe will, and purposely, may in pub­like [Page 194] violate the traditions and ceremonies of the Church, which by common authoritie be allowed, and are not repug­nant to the word of God.

3. Ceremonies, and traditions, ordained by authoritie of man, if they be repugnant to Gods word, are not to be kept, & obserued of any man.

4. Euery particular, or nationall Church, may ordaine, change, and abolish ceremonies or rites, ordained onely by mans authoritie, so that all things be done to edifying.

1. Proposition. Trad [...]tions, or ceremonies, are not necessarily to be like, or the same in all places.

The proofe from Gods word.

IF a necessitie were laid vpon the Church of God to obserue the same traditions▪ and ceremonies at all times, and in all places, assuredly neither had the ceremonies of the old lawe bin, as they are now Act. & 15: 1. &c. Gal. 2.3. &c. Eph. 2.14. Col. 2.16., abolished; neither would the apostles e­uer haue giuen such presidents of altering them, vpon speciall reasons, as they haue done,

For the said Apostles changed the times, and places of their assembling together, the people of God meeting, and the A­postles preaching, sometimes on the weeke Act., sometime on the Sabboth daies Act. [...]8.4., sometimes publikely, in the Temple Act., in the synagogues Act. 9.20, and in the Schooles Act. 19.9., sometimes priuately, in house after house Act. 5.42., and in chambers Act., sometimes in the day time Act. sometimes in the night Act. 20.7.,

Neither kept they the same course in the ministration of the Sacraments.

For as occasion was offered, they both baptized in publike assemblies Act. 2.46., and in priuate houses Act., before many Act. 8.12.10 27.48., and when none of the faithfull, but the minister onely, and the party to be baptized, were present Act. 8.36., and ministred likewise the Supper [Page 195] of the Lord, in the day timeAct. 2.46., and at midnight Act. 20.11., in the open Churches 1. Cor. 11.17., and in priuate houses Act.

So nothing therefore be done against the word of God, traditions, and ceremonies, according to the diuersitie of coun­tries, and mens manners, may be changed and diuers.

Of this iudgement with vs be all reformed Churches Confes. Helv. 2. c. 17.27. Bo­hem. c. 15. Gal. ar. 32. Belg. ar. 32. Aug. ar. 15. & ar. 7. [...]o [...]. h. a­buses. Saxo. ar. 20. VVittemb. ar. 35. Sue. c. 14..

The Errors and adversaries vnto this truth.

They are greatly deceiued therefore which thinke that

The Iewish ceremonies, prescribed by God himselfe for a time vnto the Iewes, are to be obserued of vs Christians. Such were the old Heretikes, the false Apostles Act. 15., the Cerdonites Tertul. contra Mar. l., the Cerinthians Philaster. and the Nazarites D. Hieron. in epist. ad Aug., and are the Familists H.N. euang. c. 13. §. 5..

The traditions, and namely the tradition, and ceremonie of the seuenth day for the Sabboth; & the manner of sanctifying thereof, must necessarily be one, and the same alwaies, and in al places. Hence the demi-Iewes, our English Sabbatarians, af­firme, first touching the sanctification of the seuenth day, howe

It is not lawfull for vs to vse the seuenth day to any other end, but to the holy, and sanctified end, for which God in the beginning created it D.B. Sub. do 1. B. p. 4..

So soone as the 7. day was, so soone was it sanctified, that wee might know, that as it came in with the first man, so must it not goe out, but with the last Ibid. p. 6..

The Sabboth (or seuenth day of Rest), which hath that cō ­mendation of antiquitie, ought to stand still in force Jbid. p. 9..

All the Iudaicall daies, and Feasts being taken away, onely the Sabboth remaineth Ibid. p. 128..

And next concerning the forme, and manner of keeping the day, they deliuer that.

Wee are bound vnto the same Rest with the Iewes on the Sabboth day Ibid. p 125..

As the first seuenth day was sanctified: so must the last be Ibid. p. 6..

Wee be restrained vpon the Sabboth from work, both hand and foote, as the Iewes were Jbid. p. 127..

[Page 196]Euery ecclesiasticall minister in his charge necessarily must preach, and make a sermon euery Sabboth day Jbid. p. 174., euery man or woman, vnder paine of vtter condemnation, must heere a Ser­mon every Sabboth day Ibid. p. 173..

Euery pastor in his charge must execute the discipline, and (Presbyteriall) gouernment in his parish euery Sabboth day Ibid. p. 165..

Last of all, deceiued by be the Romane Catholikes, which are of opinion how the ceremonies of their Church, are vniuer­sally, and vnder the paine of the great curse, necessarily to be vsed in all places, and countries Concil. Trid. s [...]s. 7. can. 13..

2. Proposition. No priuate man, of a selfe will, and purposely, may in publike vio­late the traditions, and ceremonies of the Church which by common authoritie be allowed, and are not repugnant to the word of God.

The proofe from Gods word.

Great is the priuiledge, great also the libertie and freedome of Gods Church, and people.

For they are deliuered,

From the curse of the Lawe Gal. 3.23..

From the Law of sinne, and of death Rom. 8.2..

From all Iewish rites, and ceremonies Act. 15.24..

And from all humane ordinances, and traditions whatsoeuer, when they are imposed vpon the consciēces of men, to be ob­serued vnder paine of eternall condemnation Col. 2.8..1. Cor. 4.46.26.

Notwithstanding the Church, and euery member thereof in his place, is bound to the obseruation of al Traditions, and Ce­remonies which are allowed by lawfull authoritie, and are not repugnant to the word of God. For hee that violateth them, contemneth not man, but God who hath giuen power to his Church to establish whatsoeuer things shall make vnto come­nesse, [Page 187] Order, and Edification Conf. Helvet. 1. ar. 25. & 2. c. 24. Bohem. c. 15.18. Aug. ar. 4.15. Sax. ar. 20. Sue. c. 14..

This, of our godly brethren in their published writings, is approoued.

The adversaries vnto this truth.

Notwithstanding, say the Anabaptistes Bulling. con­tra Anabap. lib. 2. c. 2., The people of God are free from all lawes, and owe obedience to no man, are not to be bound with the bands of any iurisdiction of this world, say the Brownistes [...].H. on Psal. 122.; are freed frō the obseruation of all rights, and eccles. ceremonies, say certaine ministers of the praecise faction both in Scotland, and England D. Bar. c [...]f [...]r. a [...] Hamp. p. 70.71..

Againe, there be of the Clergie, who rather then they will vse, or obserue any rights, ceremonies, or orders, though law­fully ratified, which please them not, will disquiet the whole Church, forsake their charges, leaue their vocations, raise stirs, and cause diuisions in the Church; as did many, when it was, in Germanie about the Rheme, Frankeland, and Sneauland, whereby most lamentable effects did ensue Phil. Mel. epist. ad pastores & in comitatu Mansfeldi.: and doe the re­fractorie ministers in the Church of England at this day Burges in his letter vnto K. Iames, anno 1604, saith the number of those ministers so refusing conformitie, were 6 or 700. viz. (as it is in the Lin­colneshire ministers A­pologie) in Oxfordshire 9; St [...]fford­shire 14; Dor­set shire 17; Hartfordshire 17; Northampton shire, [...]0; Suny 21; Norfolke 28; Wilshire 31; Buckinghamshire 33, Sussex 47; Lecestershire 57; Essex 57; Cheshire 12; Bedford­shire 16, Somersetshire 17, Darbieshire 20, Lancashire 21, Kent, 23: London. 30, Lincoln­shire, 33: Warwickshire, 44: Deuonshire, and Comwell, 51: Northamptonshire, 57: Suf­folke. 71., the more is the pittie.

The principall author of all these tragicall suries about cere­monial matters was Flacius Illyricus, whose preachings were, that rather thē ministers should yeeld vnto the seruitude of ce­remonies, they should abādō their calling, & giue ouer the mini­stery to the end that Princes & magistrates euē for fear of vp­rores, and popular tumults, might bee forced at the length to set their ministers free from the obseruation of all ceremonies, more then they were willing to vse themselues n.

3. Proposition. Ceremonies, and traditions, ordained by the authoritie of man, if they be repugnant to Gods word, are not to be kept, and obserued of any man.

The proofe from Gods word.

Of ceremonies, and traditions repugnant to the worde of God, there bee two sorts; whereof some are of things meerly impious, & wicked; such was the Israelites calfe Exod. 30.4. &c., and Nebu­chadnezars idoll Dan. 3.1. &c.; and bee the Papisticall Images, Reliques, Agnus-deis, and Crosses, to which they doe giue diuine ado­ration See afore Art. 22. prop. 3.4.5.. These, and such like be all flatly forbidden Thou shalt make thee no grauen I­mage, neither any similitude of things &c. Thou shalt not bowe downe to them, neither serue them &c. Exod. 20.4.5.. Others are of things, by God in his word neither commaunded, nor forbidden; as of eating, or not eating Flesh; of wearing, or not wearing some Apparrell; of keeping, or not keeping some daies holy by abstinence from bodily labour, &c: the which are not to be obserued of any Christian, when for sound Doc­trine it is deliuered, that such workes either doe merit remissi­on of sinnes; or bee the acceptable seruice of God; or doe more please then the obseruation of the lawes praescribed by God himselfe; or be necessarilie to be done, insomuch as they are damned, who doe them not.

We must therfore haue alwaies in minde, that we are bought with a price, and therefore may not be the seruants of men 1. Cor. 7.23.; and that none humane constitution in the Church, doth binde any man to breake the least commaundement of God Acts 5.29..

The consideration heereof hath caused other Churches al­so, with a sweete consent to condemne such wicked ceremo­nies, and traditions of men Confess. Hel­uet. 1 [...]ar. 4. & 2. c. 124.27. Ba­sil. ar. §. 3. ar. [...]0. Bohem. c. 15. Gal. ar. 24.33. Belg. ar. 7.29.32. August. ar. 15. VVil [...]emb. ar. Sue [...]ica. c. [...].14.15.,

Errors & Adversaries to this truth.

Such vngodly traditions, & ceremonies, are all the ceremo­nies and traditions in a manner of the Antichristian synagogue of Rome.

Such also be the Sabbatarian traditions, and ceremonies, lately broached: because they be imposed vpon the Church, Necessarilie, and perpetually to be obserued of all, and euerie Christian, vnder paine of damnation both of soule and body. For say they (speaking yet of their priuate, and Classicall In­iunction about the Sabboth day). The Lord hath commaun­ded so praecise a Rest vnto all sorts of men, that it may not by any fraude, deceipt, or circumvention whatsoeuer be broken, but that he will most seuerely require it at our hands, vnder the paine of his euerlasting displeasure D.B. Sab. doct. 1. booke. p. 98..

This (viz. the manner of keeping the Sabboth praescribed by themselues) the Lord requireth of all, and euery one continu­ally, from the beginning to the end of our liues, without any interruption, Vnder the paine of euerlasting condemnati­on Ibid. page. 146..

Another sort of people there is among vs, which will ob­serue, and vse all Ceremonies whatsoeuer, as the temporizing Familistes, who at Rome, and such like places of Superstition, will goe vnto idolatrous seruices, and doe adoration vnto I­dols Patterne of the praes. Temp. [...]; and no where will they striue; or varie with any one a­bout Religion, but keepe all externall orders Ibid., albeit in their hearts they scorne all professions, and Seruices but their owne; tearming all Temples, and Churches, in derision Common houses H.N. spir. land. cap. 5. §. 1.; and all Gods seruices, or religions besids their owne▪ Foolishnes Ibid..

To the Christian Reader.

Christian, and beloued Reader, let me request thee to obserue well the first section of the proofe of this present proposition; and therein howe I speake of ceremonies, and traditions apparently impious, a­mong [Page 190] which I doe reckon papisticall Crosses, whereunto the Romanistes doe attribute diuine adoration, as elsewhere in this booke, and subscrip­tion of mine, I haue declared, and could more copiouslie; but the re­liques of a Libell of theirs, left in the parrish church of Euborne in Barkshire an. 1604, sufficiently shal expresse the thoughts of Papists touching their Crosse, and Crossing: whose words be these:

Nowe Ma. Parson, for your welcome home,
Read these fewe lines, you knowe not from whom.
You hold Crosse for an outward token, and signe,
And remembrance only, in religion thine;
And of the profession the people doe make.
For more then this comes to, thou dost is not take.
Yet holy Church tells vs, of holy Crosse much more
Vide Coster. Iesuit. enchirid. Controuers. c. 11. de S. Cruce. pag. 358. &c.
Of power, and virtue to heale sicke, and sore;
Of holinesse to blesse vs, and keepe vs from euill,
From fowle feend to fend vs, and saue vs from Deuill;
And of many miracles, which holy Crosse hath wrought,
All which by tradition, to light Church hath brought.
Wherefore holy worship, holy Church doth it giue;
And surely so will we, so long as we liue.
Though thou saist Idolatrie, and vilde superstition,
Yet we knowe it is holy Churches tradition.
Holy Crosse then disgrace not, but bring it in renowne.
For vp shall the Crosse goe, and you shall goe downe.

Of this Crosse I spake, and mean [...], and of none other, when I number it among things meerely impious, and vnlawfull. And therefore haue I not a little woundred at those my Bre­thren, which drawe these words of mine in this section vnto the Crosse vsed in our church at Baptisme Abrid. of the Lincolne▪ mi­nist Apolog. vnto K. Iames, an. 1605. pa. 30., which I neuer thought, nor take to be either papisticall, or impious, because none adoration, not so much as ciuill, much lesse diuine, is gi­uen thereunto, either by our church in generall, or of any mi­nister, or member thereof in particular. If they haue no other Patrons for their not vsing, or refusing the ceremonie of the Crosse then my selfe, they are in an ill case. For both in my [Page 191] iudgement, and practise I doe allowe thereof. This their peruer­ting of my words, contrarie to their sence, and my meaning, telleth mee that other mens wordes, and names are but too much abused by them in that booke, to the backing of schisme, and faction in the Church, and State, which from our soules we doe abhorre.

4. Proposition. Euery particular, or nationall Church, may ordaine, change, & a­bolish ceremonies, or rites, ordained onely by mans authoritie, so that all things be done to edifying.

It hath pleased our most mercifull Lord, and Sauiour Christ, for the maintenance of his Church militant, that two sorts of rites, or ceremonies should be vsed, whereof

Some, God his most excellent maiestie hath himselfe ordai­ned, as the ceremonie of Baptisme, and the Lords Supper: which are till the end of the world, without all addition, dimi­nution, and alteration, with all zeale, and religion to be obser­ued.

Others be ordained by the authoritie of each prouintiall, or nationall Church, & that partely for comelinesse, that is to say, that by those helpes, the people of God the better may be in­flamed with a godly zeale; and that sobernes, and grauitie may appeare in the handling of ecclesiastical matters: and partly for order sake, euen that gouernors may haue rules and directions how to gouerne by; Auditors, and inferiors may know how to prepare, and behaue themselues in sacred assemblies; and a ioy­full peace may be continued, by the well ordering of Church affaires.

We haue already prooued In this art. prop. 1., that these latter sort of ceremo­nies may be made, and changed, augmented or diminished, as fit opportunitie, and occasions shall be ministred, and that by particular or nationall Churches: which thing is also affirmed by our neighbours Confes. Helue. 2. c. 27. Bohem. c. 15. Gal. ar. 32. Belg. ar. 32. Aug. de abu. ar. 7. VVittem. ar. 35. Sue. c. 14..

Adversaries vnto this truth.

This manifesteth to the world the intolerable both arro­gancie of the Romish church, which dare take vpon her to al­ter, and applie to wrong vses, the very Sacraments instituted e­uen by Christ himselfe See a [...]. 25. pr. 10., and to prescribe ceremonies, and rites not to some particular, but to all Churches in al times, and pla­ces Trid. Concil. ses. 7. c. 13..

It sheweth also the boldnesse of our home-adversaries, the Puritane dominicanes, which say that the Church, nor no man can take away the libertie (of working sixe daies in the weeke) from men, and driue them to a necessarie rest of the body (vp­on any day sauing the seuenth T.C. 1. rep. p. 120..)

Againe say these men, the Church hath none authoritie, or­dinarily, and perpetually to sanctifie any day, but the seuenth day, which the Lord hath sanctified D.B. doct. of Sab. 1. B.p. 31., nor to set vp any day like to the Sabboth day Jbid. p. 47..

The latter sort, what in them is, quench the peoples deuoti­on, and hinder them from frequenting of Churches vpon all holydaies falling on the weeke daies, and ordained by the law­full authoritie of the Church.

35. Article. Of Homilies.

The second booke of Homilies, the seuerall titles wher­of, we haue ioyned vnder this Article, doth containe a god­ly and wholesome doctrine, and necessarie for these times, as doth the former booke of Homilies, which were set foorth in the 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 Rom. 10., and, Woe is mee if I preach not the Gospell 1. Tim. 4.16.. 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 D. VVhitak. contra. Bel. con. 1. q. 6. p. 335..

Paul did preach the Gospell by writing D. Fulke a­the Rhem. an. Rom. 1.15., wee owe in a man­ner [Page 194] more to the bonds of Paul (for his bookes,) than to his li­bertie for preaching Pauli vincu­lis plura pen [...] quàm libertati debemu [...]. Beza epist. ded. Ole­vian. com. in. e­pist. ad Galat..

Calvins writings will edifie all men continually in the time to come The Mini­sters of Geneuas epist. before Caluin on Deuteron., Protestants bookes are witnesses of sound doctrine, and sincere Christianitie Soiter de Vin­da de bello Pa. l. 2..

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 D. Chris. & Mascul. in ad Col. 4, the Epistle of Clemens vnto the Corinthians Eus. l. 4. c. 23.,

Hermes his pastor Idem l. 3. c. 3., and the Homilies of the Fathers T.C. 2. rep. p. 110..

In the reformed Churches in Flanders D. Su [...]clif. [...]n. to the Petit. c. 1. p. 23., and France Editae suntigitur iam pridem Gallicae istae conciones (Caluini in Iobum) &c. Ne (que). id verò temer [...] factum fuisse res ipsa mox ostendit, maximo cum remotissimarum etiam Gallicarum ecclesiarum f [...]uctu, quibus vsque adeò priuatim & pub [...]ic [...] placuerunt, & plurimis in locis, quibus quotidiani Pastores decrant, pastorum vice fuerint, &c. Beza. praef. Concionū 1. Ca [...]. in Iobum., 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 Sueton. contra Hamilton. p. 106..

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 Wilkinson a­gainst the Fa. of Loue. p. 75., and that Preachers are not sent of God, neither doe preach Gods word but the dead letter of the Scripture [...]ul [...]ing. [...] Anabap., these, with the said Anabaptists, tearming them letter Doctors H.N. lament. C [...]mplaint., 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 [Page 195] 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 T.C. 1. rep. p. 173., Reading (of whatsoeuer in the Church) without preaching, is not feeding, but as ill as play­ing vpon a stage, and worse too 1. Admon. to the Parliam..

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 D.B. Sab. doc. 2. B. p. 277..

Next, erre doe they which set their wits, and learning either against all bookes in generall, except the sacred Bible, or a­gainst the publike reading of any learned mens writings, be they neuer so diuine, and godly in the open, and sacred assem­blies.

Of the former sort are the Anabaptists; who as Sleidan re­cordeth did burne the bookes, writings, and monuments of learned men, reseruing and preseruing onely, the holy Scrip­tures from the fire Sl [...]dan. com. l. 10..

Of the latter be the Brownists, Disciplinatians, and Sabba­tarians,

The Brownists doe say, that No Apocrypha must be brought into the Christian assemblies Gifford a­gainst the B 1. p. 15., so the disciplinarians, Ministers ought not to read openly in the congregation any writings, but onely the Canonicall scriptures Fruct. ser. on Rom. 12. p. 60., they complaine that hu­mane writings are brought into the church Def. of the god. Min. p. 116., they crie out, Re­mooue Homilies 1. Admon. to the Parliam., and they supplicate vnto K. Iames, that the Canonicall scriptures onely, may be read in the Church The Petit. of the thousand..

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 D.B. Sab. do [...]. 2. booke [...].173.

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 th [...]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, Beza in Acta Apost. 1.2. and also established an ecclesiasticall Hierarchie. Hence came it, that Bishop was of Ierusalem, Iames D. Christ. in Act. hom. 33..

Of Antioch, Peter D. Hie. in Gal., of the Asian Churches, Iohn Eus., of A­lexandria, Marke D. Hier. ad Euagr., of Ephesus D. Hier. in 2. Tim. 1., yea and all Asia D. Christ· in [...]. Tim. 5., Timothie; Of all Creete, Titus Theod. arg. in epist. ad Tit., of Philippos, Epaphroditus Theo. in. epist. ad Phil., of Corinth and Achaia, Apollos: of Athens, Dionisius; of France, Cres­cens Eus [...]. l. 2., of Brittane, Aristobulus Dorotheus in Apost. synop..

In the purer times succeeding the Apostles, so approoued was the administration of the Church affaires by these kinde of men, as

They ordained Patriarches, and Corepiscopie Heming. syn tag. tit. de guber. Ec..

They ratified the degrees of ecclesiasticall supereminencie, at the first, and most famous Councell at Nice Beza epist. 1..

They gloried much, and greatly, that they had receiued the apostles doctrine by a succession of Bishops D. Jren. l. 3. c. 3., that they were the successors in the Apostles doctrine, of the godly Bishops Sadcel de leg. voc. p. 20., and that Bishops succeeded in the roome of Apostles D. Aug. in Psal. 44..

Their godly monuments, and worthy labours, and bookes yet extant, doe shewe that Bishop was of Lions, Irenaeus; of of Antioch, Ignatius; of Carthage, Cyprian: of Hierusalem, Cy­rill, of Alexandria, Athanasius; Basil, of Cesarea, of all Thracia, Asia, and Pontus; Chrisostome, Hilarie of Potiers; Augustine of Hippo, Ambrose of Millane: all of these most notable instru­ments for the aduancement of Gods honour, and glory in their daies.

Finally, from the Apostles daies hitherto there neuer wan­ted [Page 198] a succession of Bishops, neither in the East, nor Westerne Churches, albeit there haue bin from time to time both Mar­prelates, and Mockprelates to supplant their states, and Ilpre­lates, abusing their functions, and places, to the discredite of their calling and profession. So prouident hath the Almightie bin for the augmentation of his glory, and people by this kind, and calling of men.

The Errors and adversaries vnto this truth.

This manifesteth the erroneous and euill mindes.

1. Of the Anabaptists, who condemne all superioritie among men, saying that euery man should be equall for calling; and that there should be no difference of persons among Chri­stians Steidan. com. lib. 5..

2. Of the old haeretickes, viz. the Contobaptites, which al­lowed of no Bishopes Niceph. lib. 18. c. 49.;

The Acephalians, who would not bee at the commaund, or yeelde obedience vnto Bishops Mag. eccles. hist. Cen. 7. c. 5. et Niceph.;

The Aerians, that equalled Bishops, and Priests, making them all one August. de haeres. cap. 53.;

The Apostolikes, which condemned Prelacie D. Bernard. in Cant. ser. 66..

3. Of the late Scismatikes, namely

The Iesuites, who cannot brooke Episcopall praeheminence Declar. mo­tuum &c. p. 30.; and in their high court of Reformation haue made a Lawe, for the vtter abrogation of all Episcopall iuresdiction Quodlibets. p. 142..

The disciplinarians, or Puritans among our selues. For

They abhorre, and altogether doe loath the callings of Archbishops, Bishops, &c, as the author of the Fruitfull Ser­mon doth Fruit. Ser. on Rom. 12. p. 37.; & say, that by the praelaticall Discipline, the li­bertie of the Church is taken away Asser. polit. p. 29.; and that in steed of Archbishops, and Bishops, an equalitie must be made of mi­nisters 1. Admon. [...]o the Par..

They tearme the differences of Ministers, A proud ambiti­ous superioritie of one minister aboue another Disco. of D. Ban. ser. p. 37.; and Arch­bishops, and Bishops, they call the supposed Gouernors of the Church of England Demon. of Dis. epist. ded..

[Page 199]Some of them will not haue Bishops to bee obeyed either when they cite, or when they inhibite, or when they excom­municate Mar. thes. 46.82.83..

Some of them haue not only Archbishopes, and Bishops, but also Parsons, and Vicars in detestation. For

Miles Monopodios numbreth Parsons, and Vicars among the hundred points of Poperie, yet remaining in our Church Sold. of Bar. in the end..

Others say that Birds of the same feather, viz. with Archb. and Bishops, are Parsons and Vicars 1. Admon. to the Parliam.,

Barrow publisheth that Parsonages, & Vicarages be in name, office, and function, as Popish, and Antichristian, as any of the other Bar. disco. p. 54..

It is therefore an egregious vntruth that Puritans (or which is equivalent: The good men, the Faithfull, and Innocent mi­nisters, for so doe they stile themselues) affect not any popula­ritie, or paritie in the Church of God, as some of them would make his maiestie beleeue Burges let. to K. Iames before his Apolog..

2. Proposition. Whosoeuer be, or shall be confirmed, or ordered, according to the rites of the booke of Consceration of Archb. and Bishops, and order­ing of Priests and Deacons, they be rightly, orderly, and lawfully consecrated, and ordered.

Archbishops, Bishops, and ministers, which according to the booke of Consecration, be, or shalll be consecrated, or or­dered, they are consecrated, and ordained rightly, orderly, and lawfully, because afore theire Consecration, and ordination they be rightly tried, or examined; by imposition of hands, needfull and seasonable prayers, they be consecrated, and or­dained; and all this is performed by those persons, that is by Bishops to whom the Ordination & Consecration of Bishops, and ministers, was alwaies principallie committed D. Fulke a­gainst the Rhem. fol. 3 [...]1., and also [Page] after the same forme, and fashion (corruptions being afore ta­ken away, and remooued) as Bishops, and Priests afore the raigne of K. Edward the sixt, formerly were.

The adversaries vnto this truth.

Well therefore may they disgorge their stomaches, but trouble our consciences they shall neuer, which condemne, or depraue our callings; as doe

1. The Familie of Loue which dislike, and labour to make contemptible the outward admission of ministers H.N. euang. c. 13. §. 2..

2. The Papistes; who say their pleasure of the Bishops, and ministers of the Church of England, and of other reformed Churches.

None is to be admitted for a Bishop, (say they) which is not ordained by imposition of three or foure (Romish) Catho­like Bishops at the least, of which none are to be found among the Protestants Houletsy. reas..

Whosoeuer taketh vpon him to preach, to minister Sacra­ments &c, and is not ordered by a true Catholike (that is a Popish) Bishop, to be a (urate of soules, Parson, Bishop &c, he is a theefe, and a murderer Test. Rhem. an. Iohn. 10.1..

Our Bishops, & ministers they are not come in by the doore (saith Stapleton) they haue stolne in like Theeues Staple. fort. [...]. part. cap. 8. p. 141.; they be vnordered Apostataes Art. to the execut. c. 3. p. 41., pretended Ibid. c. 7. p. 148., and sacrilegious ministers Ibid. c. 9. p. 211., Intruders Jbid. c. 8. p. 171.; Meere lay men, and not Priests, because first they haue receaued none vnder Orders, and next they are not ordained by such a Bishop, and Priest, as the Catholike (Ro­mane) church hath put in authoritie Howl. 7. reas..

3. The Puritanes. For they write, that

The Bishops of our Church haue none ordinary calling of God, and function in the scriptures, for to exercise T.C. des. p. 21. §. 1.; they are not sent of God, they be not the ministers of Iesus Christ, by whome hee will aduance his Gospell Dial. of the strife. praef..

Inferior ministers they are not (say they) according to Gods word, either prooued, elected, called, or ordained 1. Admo. to the Parliam.. Hence, the Church of England wanteth (say they) her Pastors and teach­ersFruct. ser. on Rom. 12. p. 36., [Page 201] and hence they vrge diuers afore ordained to seeke at their Classis, a new approbation, which they tearme the Lords ordinance Eng. Scottiz. 3. B. c. 14. p. 113. [...]. Jbid., and to take newe callings from classicall mini­sters, renouncing their calling from Bishops.

37. Article. Of the ciuill Magistrate.

1 The Kings maiestie hath the cheife power in this realme of England, and other his dominions, 2 vnto whome the cheife gouernement of all estates of this realme whether they be ecclesiasticall, or ciuill, in all causes doth appertaine, and is not, nor ought to be subiect to any forraine iurisdicti­on, where we attribute to the Kings maiestie the chife go­uerment, by which titles wee vnderstand the minds of some 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 iurisdictiō 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 [Page 202] 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, [Page 203] 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 Rom. 13.12..

We must be subiect to the principalities, and powers, and o­bedient, and readie to euerie good worke Tit. 3.1..

We must submit our selues vnto all manner of ordinance of man, for the Lords sake 1. Pet. 2.13..

We must pray for Kinges, and for all that bee in authori­tie 1. Tim. 2.1.2..

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 Rom. 13.7..

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 Esa. 43.23..

The Apostle Peter calleth the King, the superior (or him that hath the chiefe power, as our King Iames hath in his do­minions 1. Pet 2.13..

All Churches Protestant, and reformed subscribe vnto this doctrine Confess. Hel­uet. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Bohem. c. 16. & in the Concl. Belg. ar. 36. August. ar. 16.17. Saxon. ar. 23. Sue. in peror. 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 Epist. of Ju. 8.;

Of the Manichies D. August. contra. Faust. l. 22. c. 74., Fratricellians VV. [...]ho. dis­crip. of Italie. p. 5.9., Flagelliferies [...]rateol. haeres de Flagell., Ana­baptists Alth [...]. concii. lo. pag. lo. 191., and Familie of Loue H.N. calleth a King, The skome of ig­norance. Spir. land. c. 6. §. 5., all which raile vpon, & con­demne [Page 204] magistracie.

Of them who allowe not of the gouernement by women, but vtterly detest the same: such were they in Italie, which said,

In [...]ritus mundi est á muliere regi VV. Tho. descrip. of Italy p. 129. a. againe, speaking vnto wo­men; Abūde magna ciuitas vobis sit domus, publicum ne (que) noscatis, ne (que) vos noscat Lud. Viues de institut. faem. Chr. lib. 2. ▪ such in France, who thinke how the lawe of God, and nature is violated, where a woman is suffered to reigne, and gouerne Nez solum naturae iura conuelluntur, sed etiam om­nium gentium, quae nunquam faeminas regna­re permis [...]rūt. &c. Bodin. meth. hist. c. 6. p. 257.; such in Scotland, or Scottish men ra­ther from Geneua, which wrote that

A womans gouernment is a monstriferous Empire, most detestable, and damnable Against The regim. of women. 1. Blast. praef..

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 Ibid..

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 Martin Marprell. epist. epist. of D. Bridges.. 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

[Page 205]They are for titles, gratious Lords Luke 22.25., Princes Rom. 13.3., the ministers of God Ib. 4., the Nourses of the Church Isa. 49.23., Gods Psal. 82.1.; For authori­tie the chiefe 1. Pet. 2.13.. Which mooueth S. Paule to exhort that sup­plications be made for all men, but first for Kinges, as the chiefe 1. Tim. 2.1..

Againe, euerie soule is commaunded to bee subiect to the higher power, &c Rom. 13.1..

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 Exod. 32.22., so did Abimelech, tearme Saul his Lord 1. Sam. 22.12..

K. Iehosaphat, as cheife in Iudah, appointed Iudges, Leuites,, and priests 2. Chr. 19.5. &c. 8.

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 2. Chr. 30.1., also, he appointed the course of Priests, and Levites by their turnes 2. Chr. 31.2., and commanded all the priests to offer sacrifice, &c. and they obeied him Ibid. c. 29.21.22., and enioy­ned all the congregation to bring offerings, and they brought them 31 Confe. Hel­vet. 1. ar. 26. & 2. c. 30. Basil. ar. 7. Bohem. c. 16. Belg. ar. 36. Aug. ar. 16.17. Sax. ar. 23. Sue. pecoret..

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 Test. Rhem. annot. 1. Pet. 2.13., kings, and Princes, be they neuer so great, must be subiect vnto some Bishop, Priest, or Prelate Ibid. an. Heb. Heb. 13.17..

The whole Clergie ought to be free from paying Tri­bute Ibid. an., M [...]t. 17.26..

Sacerdotes etiam Principibus iure diuino subditi deleatur, say the [Page 206] expurgators, Priests are not by Gods lawe subiect vnto Prin­ces Iudex expurg. p. 26..

No man is to be subiect vnto his temporall prince, and su­perior in matters of religion, or regiment of his soule, but in such things onely as concerne the publike peace and po­licie Test. Rhem. an. Rom. 13.1..

False also is it which the Puritanes doe hold, namely, that

Princes must be seruants vnto the Church; be subiect vnto the Church; submit thier scepters vnto the Curch; and throw downe their Crownes before the Church T.C. 1. rep. p. 144..

Magistrates aswel as other men, must submit themselues, and be obedient to the iust and lawfull authorite of the church Ec. dis. p. 185., that is of the Presbyterie That which our Sauiour calleth the Church, S. Paul calleth Presbyterian, and so doth Luke Lear. disc. p. 89..

Quis tandem reges, & principes, who can exempt euen kings & princes, from this, Non humana, sed diuinâ Dominatione, Not hu­mane but diuine Domination (meaning of the Presbytery)? saith Beza Beza d [...] presb. p. 124., which Presbyterie they would haue to be in euery parish There ought to be in euery Church a Consistorie or seignory of El­ders, or gouer­nours. Lear. disc. p. 84. Euery Con­gregation ought to haue Elders, and an Eldership. Demon of dis. c. 12. p. 55. c. 14. p. 69. In stead of Chancellors, Archdeacons, Offi [...]ials, Commissaries, Proctors, [...]ummoners, Churchwardens, and such like, you (Parliament men) haue to plant in euery Congregation a lawfull and godly Seignory. 1. Admon. to the Parliam. I would that euery little parish should haue seuen such (Elders) at the least, and euery meane Church 13, and euery great church 23. Hunt of the Foxe &c. E. 2. [...]..

Quotquot ecclesiae Christi, as many as be members of Christ, and of the Church, they must subiect themselues to the consi­storian discipline Non hic excipitur Episcopus, aut Imperator. Neither Bishop, or Emperour is excepted here. Nulla hic accep­tio, aut exceptio est personarum, Here is no acception, or exception of persons S [...]cc [...]n. d [...] dis [...]. e [...]cles. r. 456..

3. Proposition. His Highnes may not execute the ecclesiasticall duties of Preach­ing, and ministring the Sactaments, and yet is to prescribe Lawes, and directions vnto all estates, both ecclesiasticall, and Temporall.

The proofe from Gods word.

K. Ezekiah said vnto the Priests, and Leuites of his time.

My sonnes, be not deceiued. For the Lord hath chosen you to stand before him, and to serue him, and to be his ministers, and to burne incense 2. Chr 29.11..

So doe we say, the Lord hath appointed a companie, and calling of men to teach the people, to expound the Scriptures, to celebrate the Sacraments, to handle the keies of the celestial kingdome: insomuch as hee whosoeuer that shall presume to doe these things, not called thereunto, and that lawfully See afore. ar., though he be a King, or Prince, he may feare that punishment which fell vpon Vzzah 2. Chr. 26.19..

Notwithstanding all Kings, Queenes, and Princes in their places, may, yea and must as occasion serueth, with K. Salomon build an house for the Lord 2. Chro. 2.1., and set the courses of preists to their office 2. Chron. 8.14., with K. Ezekiah breake the Images, cut down the Groaues, take away the high places 2. Kings 8.4., appoint the courses of the Preists, and Leuites, and enioyne all the people to minister sustenance vnto the Priests 2. Chro. 31.4. Thus did Eze­kiah through­out all Iudah, and did well & vprightly and truly be­fore the Lord his God 2. Chr. 31.20., with K. Iosiah, put downe, and burne the horses of the Sunne 2. King. 23.11., breake downe the houses of the Sodomites Ib. 7., Purge Iudah and Ierusalem from the high places, Groaues, carued, and molten Images 2. Chr. 34.3., appoint the Priests to their charges Ib. 35.2., and compell all that are found in Is­raell to serue the Lord their God Ib. c. 34.33., and with the K. of Niniueh proclaime a fast, and command euery man to turne from his e­uill way, &c.Ionas 3.7..

Of the same iudgement be other Churches Confes. Hel. 1. ar. 26. and 2. c. 30. Basil. ar. 7. Bohem. c. 16. Gal. ar. 39. Belg. ar. 39. Sax. ar. 23. Wittem. c. 35..

The Errors and adversaries vnto this truth.

Much therefore out of the way are, and offend greatly, doe first the Papists, who publish that,

The care of religion pertaineth not vnto kings. Religionis curam semper pertinuisse ad Reges, dele, say the Expugators, Blot it [Page 208] out Iudex. expur. p. 145..

Queenes may not haue, or giue voice either deliberatiue, or definitiue in Councells, and publike assemblies, concerning matters of religion, nor make ecclesiasticall lawes concerning religion; nor giue any man right to rule, preach, or execute any spirituall function, as vnder them: and by their authoritie Test. Rhe. an. [...] Cor. 1.14.34..

In matters of religion and of their spirituall charge, neither Heathen, nor Christian kings ought to direct Clergie men, but rather to take direction from them Ans. to. the execut. of Iust..

The Emperour of the whole world, if he take vpon him to prescribe lawes of religion to the Bishops, and preists, &c. hee shall be damned assuredly except he repent.3. p. 56. 1 Test. Rhe. an. Heb. 13.17..

Next, the Anabaptists, who beeing priuate men, and no princes will take vpon them the ordering, and reformation of the Church; as did Monearius Carranz. sum. Concil. p. 365., and Muncer Bullin. contra Anabap., in Germa­nie.

And thirdly the disciplinarian Puritanes, whose doctrine is, that

1. The making of Ecclesiasticall constitutions, and ceremo­nies belongeth vnto the ministers of the Church, and ecclesiasti­call gouernours T.C. 1. rep. p. 163. vnto the Elders, who are to consult, admo­nish, correct, and order all things pertaining to the congre­gation1. Admon. to the Parl..

2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church T.C. 1. rep. p. 153., but are to ordaine ciuill disci­pline onely Idem. 2. rep. 2. par. p. 4., as being no Church officers at all.

3. The ecclesiasticall Officers be Doctors, Pastors, Elders, and Deacons the onely officers instituted of God Leaa. disc. p. 10., or at the most, Pastors, Doctors, Elders, Deacons, and widdowes. These are all, no mo, eno fewer; and are onely sufficient; and wee are to content our selues with these, and rest in them, saith the Preacher Fruct. ser. on Rom. 12. p. 35.7 [...].. In which number vnlesse the King be included, hee cannot possibly haue any thing to doe in Church affaires, in these mens opinions.

4. Without the prince, the people may reforme the Church and must not tarrie for the magistrate: so thought Barrow, Greenewood Bar. refut. p. 196., and Wigginton Conspir. for pretend. p. 34.. Hence Hackets, Coppin­gers, [Page 209] and Arthingtons insurrection at London, an. 1591.

Without the Prince also, the Lords and Burgesses of the Parliament haue power of themselues to reforme the abuses, and take away the corruptions of the Church Hence their manifold petitions, Supplications, politike Asser­tions exhibited vnto the Parliament from time to time. In one of which their supplications, saith one (speaking vnto the par­liament.)

You must enioine euery one, according to his place, to haue a hand in this worke.

You must encourage, and countenance the Gentlemen, and people, that shallbe found forward, &c.

And, you (of the Parliament) must not suffer an vncircumci­sed mouth, to bring a slander vpon that land, &c. sciz. vpon their discipline. This hath Penrie Penrie supp. p. 60..

4. Proposition. The king by his authoritie is to restraine with the materiall sword, and to punnish malefacters, whosoeuer [...]hey be.

The proofe from Gods word.

The office of the ciuill magistrate is to restraine; and if need be to punnish, according to the qualitie of their offences, the disturbers of the quiet, and peace of the Common-weale; and that as occasion shall require, sometime by force of armes, if the enemies of his State, bee either forraigne, or domesticall, and they gathered together, be many and mighty.Rom. 13.3.4. To this end Kings and Princes haue both men, munition, Subsidies,Confess. Heluet [...]. ar. 24.26. & 2. cap. 30. Basil. ar. 7. Bohem. c. 16. Gal. ar. 33. Belg. ar. 36. Au. 16. Sa. ar. ar. 23. and Tributes. So against the enimies of God, and good men, went of Israell, and Iudah, the valiant Iudges, and the noble, and puissant Princes.

And sometimes they execute their wholesome, and penall Statuts vpon the goods, cartell, Lands, and Bodies of their disorderly, and rebellious subiects.

For the King is the minister of God to take vengeance on [Page 206] [...] [Page 207] [...] [Page 208] [...] [Page 209] [...] [Page 210] him that doth euill. Therefore Princes are to be feared, not of them which doe well, but of such as doe wickedly Rom. 13.3.4.

And this doe the people of God acknowledge to bee true Confess. Helu. ar. 24.26. &. 2. c. 30. Basil. ar. 7 Bonem. c. 16. Gal. ar. 33. Belg. ar. 36. Aug. ar. 16. Sax. ar. 23..

Adversaries vnto this truth.

Contrarilie heereunto,

The Cresconians were of opinion, that Magistrates were to punnish no malefactors D. August. contra Cres [...]on. Gram. l. 3. c. 51..

One Rabanus maintained that magistrates were not Gods ordinance for the good, but an humane institution for the hurt of men Mag. eccles. hist. Cen. 9. c. 4. fol. 216..

Many haue a fancie that before the generall Resurrection there shall be no magistrates at all: because, as they dreame, all the wicked shall be rooted out. Of this minde are the Ana­baptists Confess. Aug. ar. 17., and Familie of Loue H.N. 1. exh. c. 12. §. 39.40. Ramseis confess.

5. Proposition. The Bishop of Rome hath no iurisdiction in this realme of England (nor other of the kings dominions).

The proofe from Gods word.

The Bishope of Rome did hee according to the will of God preach the Gospell; labour in the Lords haruest; diuide the word of God aright; minister the Sacraments instituted by Christ, & that sincerely; & shew by his life & conuersation the good fruites of a godly Bishop, doubtlesse he were worthy of double 1. Tim. 5.17., yea of triple honor.

Yet will not the word of God, were hee neuer so holy, and religious, warrant him any Iurisdiction out of his Diocesse, especially not within this Reamle; much lesse when he doth perform no part of a christian, but euery part of an an­tichristian Bishop, in corrupting the doctrine of the truth with errors, and cursed opinions; in polluting the Sacraments of [Page 111] Christ by superstitious ceremonies; in persecuting the Church, and Saints with fire, and sword; in making marchandise of the soules of men through couetousnes 2. Pet. 2.3.; in playing the Lord o­uer Gods haeritage 1. [...]et. 5.3.; in sitting in the Temple of God, as God, shewing himselfe that he is God 2. Thes. 2.4.; and in exalting himselfe a­gainst all that is called God, or that is worshipped Ibid..

In respect of which fruites of impieties the said Bishop of Rome, in the holy Scripture is described to be very Antichrist, that wicked man, the man of sinne, the sonne of perdition, and the aduersarie of God Ibid..

He was openly proclaimed Antichrist by a Counsell in France in the raigne of Hugh. He is tearmed by the truly, and godly learned: The Basiliske of the Church Luther. prae. epist. L. Husse.; neither the Head, nor the Taile of the Church Heming. in 5. c. [...]ac. epist..

His iurisdiction hath bin, and is iustly renounced, and ban­nished out of England by manie Kings, and Parliaments, as by K. Edward the 1.3. and 6; by K▪ Richard the second; by K. Henrie the 4.6▪ and 8; by Q. Elizabeth; and by our most No­ble K. Iames.

His pride, and intolerable supremacie ouer all Christian people is renounced, and condemned aswell by the mouthes, as wrightings of all the purer Churches Confess. Hel­uet. 1. ar. 18. & [...]. c. 17.18. Bo­hem. c. 8.9. Belg. ar. 28.31. VVittemb. ar. 3 [...]. August. de Ab [...]s▪ ar. 7.; and that deserued­lie.

The Errors and adversaries vnto this truth.

But with the Papists, the Bishop of Rome, hee is forsooth for supremacie, Abell; for gouering the Arke, Noah; for pa­triarchship, Abraham; for order, Melchisedecke; for digni­ty, Aaron; for authoritie, Moses; for iustice, Samuell; for zeale, Helias; for humilitie, Dauid; for power, Peter, for his vnction, Christ Maioran. c [...]yp. milit. Ec. lib. 3. c. 35., the generall Pastor, the common Father of all Christians: the high Pastor of Gods vniuersall Church, the Prince of Gods people Aus. to the execut. of Just., for title, God, euen the Lord God, the Pope [...]anorm [...]. de transl. prae [...]. cap. Q [...]nto., for power, God. For

By him Kings raigne Cer [...]. lib. 1. c. 2., hee may iudge all men, but must of none be iudged Distinct. 4 [...]. c. 5. Papa., hee can doe what him list aswell as God▪ [Page 112] except sinne Extrauag. de trans [...]. Episc. cap. Quanto..

His iurisdiction is vniuersall, euen ouer the whole worlde Test. Rhem. annot. [...]rg. p. 280..

Him, vppon paine of eternall damnation, all Christians are to obey Bonif. 8. can. de maior. et obed▪ in Extra­uag..

And by his soueraigne authoritie both all Papistes in Eng­land were discharged from their obedience and subiection vn­to Q. Elizabeth, and the same Queene disabled to gouerne her owne people, and dominions Bris [...]ovv [...] moti [...]e 40..

6. Proposition. By the lawes of this Realme Christian men, for hainous, and gree­uous offences, may be put to death.

The proofe from Gods word.

As the natures of men be diuers; and some sinnes in some countries more abound then in others: so are the punnish­ments to bee imposed vppon malefactors according to the quantitie, and qualitie of their offences, and any countrie, and Kingdome may punnish offendors, euen with death, if the Lawes thereof, and their offence doe require it. For

All that take the sword, shall perish with the sword Math▪ 25.52..

Gouernors bee sent of the King, for the punnishment of e­uill doers 1. Pet. 2.14..

A wise King scattereth the wicked, and causeth the wheele to turne ouer them Pro. 20. [...]6..

The magistrate beareth not the sword for nought, and is the minister of God to take vengeance on them that doe euill Rom. 13▪4..

Which punishments testifie to the world, that

God is iust, which will haue some sinnes more seuerely pun­nished then others; and the magistrates to cut off dangerous, and vngodly members.

God is mercifull, and [...]th care both of his seruan [...]s, and of [Page 213] humane societie.

God is all wise, and holy, in that he will haue it knowne who are iust, who wicked; who holy, and who prophane, by cherishing, and preseruing of the one, and by punishing, and rooting out of the other.

Our Godly, and Christian brethren in other countries ap­prooue this doctrine Confess. Hel­uet. [...]. ar. 24.26. and 2. c. 30. Ba­sil. ar. 7. Bohem. c. 16. Gal. ar. 39. Belg. ar. 36. Au­gust. ar. 16. Sax. ar. 23..

The aduersaries vnto this truth.

The aduersaries of this doctrine be diuers. For

Some are of opinion that no man for any offence should be put to death. Such in old time were the Manichies, and the Donatistes D. August. in Iohan. 11.; and such in our daies be the Anabaptistes Confess. Helu. 2. cap. 30..

And some doe thinke that howsoeuer for other offences a­gainst the second Table malefactors may bee put to death: yet for haereticall, and erroneous opinions in points of religi­on, none are so to suffer. Of this minde are the Familistes. For

They hold that no man should bee put to death for his opi­nions Displ [...]y J.a..

They blame M. Cramner, and Ridley for burning Ioane of Kent, for an haereticke Jbid..

It is not christianlike that one man should persecute ano­ther for any cause touching conscience Fam. 2. letre vnto M. Ro.. Is not that punnish­men [...] sufficient (say they) which God hath ordained, but that one Christian must vexe, torment, belie, and persecute ano­ther Ibid.?

7. Proposition. It is lawfull for Christian men, at the commandement of the Ma­gistrate, to weare weapons, and serue in warres.

The proofe from Gods word.

There is (saith K. Salomon) Eccles. 2.8. a time of warre, and a time of [Page 214] peace Eccles. 2.8.: and Princes are by warre and weapons, to represse the power of enemies, whether forraigne, or intestine. For they are in authoritie placed for the defence of quiet, and harmlesse subiects; as also to remoue the violence of oppres­sors, and enemies whatsoeuer they bee. For these causes haue they Horses, prepared for the battell Pro. 2.31.; Tributes paide them aswell of Christians Rom. 13.6.7., as others; and Subiects to serue them in their warres, of what nature soeuer.

Cornelius being a Christian Acts 10. was not forbidden to play the Centurion, or bidden to forsake his profession; nor the Souldiers that came vnto Iohns baptisme willed to leaue the warres, but to offer no violence vnto any man Luke. 3.14..

This truth is graunted by the Churches Confess. Helu. 2. cap. 30. Bo [...]e. c. 16. Sax. ar. 23..

The adversaries vnto this truth.

Many are against this assertion, whereof some doubt of the truth thereof, as Ludouicus Viues Arm [...] Chris [...] ­anū virum tra­ctare nescio an fas sit. Lud. Vi­ues institut. fam Chr. lib. 1..

Others denie it altogether as vntrue. So did in ancient time the Manichies, whose doctrine was that no man might goe to warre D. Aug. contra Manich. l. 22. c. 74..

Lactantius thought it altogether vnlawfull for a good man, or a Christian, either to goe to warre, or to bring any man to a violent death, though by law he were adiudged to die Lactan. de ve­ro cultu: c. 20..

In these daies the Anabaptists thinke it to be a thing most exetrable for Christians to take weapons or to goe to warre Conf. Helv. 2. c. 30..

The Familio of Loue also doe so condemne all warres, as the time was when they would not beare, or weare a weapō Display. H. 5. b., & they write first of themselues how all their nature is Loue, and peace H.N. spir. lan. c. 37. §. 2., and that they are a people peaceable, concordable, a­miable, louing, and liuing peaceably Jbid. prae. §. 31., but all other men in the world besides, they doe wage warre, [...] and destroy, for which ends they haue diuers sorts of swords, Halberds, spears, bowes and arrowes, Gunnes, pellets, and Gunpowder, armour, Harnes, and Gorgets Ibi. c. 4. §. 9., none of which the Familists doe vse or allowe of.

38. Article. Of Christian mens goods, which are not common.

The riches, and goodnes of Christians 1 are not com­mon, as touching the right, title, and possession of the same, as certaine Anabaptists doe falsely boast. Notwithstanding 2 euery man ought of such things as he possesseth, liberally to giue almes to the poore according to his abilitie.

The Propositions.

1, The riches, and goods, of Christians, as touching the right, title, and possession of the same, are not common.

2. Euery man is to giue liberall almes to the poore, of that which he possesseth, according to his abilitie.

1. Proposition. The riches, and goods of Christians, as touching the right, title, and possession of the same, are not common.

The proofe from Gods word.

AGainst communitie of goods, and riches, be all those pla­ces (which are infinite) of holy Scripture, that either con­demne the vnlawfull getting, keeping, or desiring of riches, which by Couetousnesse If any one that is called a brother, be a fornicator, or couetous &c. with such one eate not. Couetousnes let it not be once named a­mong you, as it becommeth Saints. Ephes. 5.3., Theeuerie Let none of you suffer as a Theefe, &c. 1. Pet. 4.15., Extortion With a brother that is an Extortioner, eate not, 1. Cor. 5.11. Neither theeues, nor Coue­tous (persons), not Extortioners sh [...]ll inherit the kingdome of God. 1. Cor. 6.10., and the like wicked meanes many doe attaine; or doe com­mend, Liberalitie It is a blessed thing to Giue, rather then to receiue. Acts 20.35. yea, and that thing ye doe vnto all the Brethren throughout all Macedonia 1. Thes 4.10. If a brother, or a sister be naked and destitute of daily food &c. notwithstanding yee Giue them not these things which are needefull to the body what helpeth it? James 2.15.16., Frugalitie If there be any that prouideth not for his owne, and namely for them of his houshold, hee denieth the forth, and is worse then an Infidell, 1. Tim. 5.8., free and freindly Lending From him that would bor­row of thee, turne not away, Matth. 5.42. And lend, looking for nothing againe. Luke 6.35. honest labourLet him that stole steale no more, but rather let him labour, &c. that hee may haue to giue vnto him that needeth. Eph. 4.28. VVe wa [...]ed you, th [...]t if there were any which would not worke▪ that he should not eate. 2. Thes. 3.8., and lawfull vocations to liue, and thriue by Yee knowe that these hands haue ministred vnto my necessities, and to them that were with mee, Acts 20, 34. wee laboured day and night, because wee would not be chargeable vnto any of you. 1. Thes. 2.9. Wee tooke not bread of any man for nought, &c. 2. Thes 3.8.. All which doe shewe, that Christians are to haue goods of their owne, and that riches ought not to be common,

[Page 216]Of this iudgement be the reformed Churches Confess Helv. 3. c. 29. Gal ar 40. Belg. ar. 36. Aug. ar. 16. Wittemb. c. 21..

The adversaries vnto this truth.

Of another mind were the EsseisHeyden. [...]. vrbis Hieroso­lym. l. 3. c. 3., the ManichiesD. Aug. de mor. eccles. Cal. l. 1., the Pe­lagiās Magdeb. ec­cles. hist. Cen. 5. fol. 586., the Apostolikes D. Humfre de Romanae curiae praxi. p. 39. ex. Epiphan., and FratricelliansVV. Tho. desc. of Italy. p. 59., and are the A­nabaptists Sleidan. com. l. 6., and Familie of Loue Display. H. 3. b..

Amōg the Famists (saith H.N.) none claimeth any thing proper to himselfe for to possesse the same to any owednes, or priuate­nesse. For no man, &c. can desire to appropriate, or challenge a­ny thing to himselfe, either yet to make any priuate vse vnto himselfe from the rest ward, but what is there, is Free, and is al­so left free in his vpright forme H.N. Spir. land. [...]: 35. §. 34..

2. Proposition. Euery man is to giue liberall Almes to the poore of that which hee possesseth, according to his abilitie.

The proofe from Gods word.

Vnto liberality towards the poore, according to our abili­ty, [Page 217] we are in the holy Scriptures prouoked.

1. By the commandements, from God, by his seruants the Prophets Deut. 15.11. Prou. 5.15.16. Eccles. 11.12., by his Sonne, our Sauiour Matth. 5.42. &c. 6.2.3. &c. Luke 6.30. &c., and by his Apostles Rom. 12.13. 1. Cor. 16.2..

2. By sweete promises of ample blessingsEccles. 11.1. The liberall person shall. haue plentie: and he that wateresh, shall also haue raine. Prou. 11.24..

3. By threatnings of punishments to the couetous, and sto­nie hearted He that stoppeth his eare at the crying of the poore, hee shall crie, and not be heard. Prou. 21.13. He that giueth vnto the poore, shall not lacke; but hee that hideth his eies, (shall haue) manie curses. Prou. 28.27..

4. By the examples of the best men, viz. the apostles, and primitiue Church Acts 11.29.30. Rom. 15.25. 2. Cor. &c. 2. Cor. 9.2. &c..

So the Churches Conf. Helv. 2. c. 23.28.29. Sax. ar. 21. VVittemb. c. 18..

The adversaries vnto this truth.

Of strange mindes therefore, and impious are

First the Anabaptists, which would haue no man either to giue, or receiue. For all things in their opinion, should be com­mon (as afore also hath bin said), and none among them be ei­ther poore to receiue or wealthie to minister any almes Bale myst. of Iniqu. p. 53..

Secondly the hypocriticall Sectaries, who are bountiful one­ly to those which side with them. Such were first the publicans in our Sauiour his daies Mat. 5.46.47., and after them the Manichies, who would minister neither bread, nor water vnto any hungry, and pyning beggar, vnlesse he were a Manichean Homini men­dico esu [...]ienti. nisi Manichaeus, sit panem aut a­quam non por­rigunt▪ Manich. D. Au. de mor. Manic. l. 2..

And such are the Familie of Loue; who say they are not bound to giue almes but to their owne sect: and if they doe, they giue the fame to the deuill Displ. H. 7. b..

39. Article. Of a Christian mans oath.

As wee confesse that 1 vaine, and rash swearing is for­bidden [Page 218] Christian men, by our Lord Iesus Christ, and Iames his Apostle: So wee iudge that 2 Christian religion doth not prohibite, but that a man may sweare, when the magistrate requireth, in a cause of faith, and charitie, so it be done ac­cording to the Prophets teaching, iniustice, iudgement, and truth.

The Propositions.

1. Wee may not sweare vainely, and rashly.

2. A lawfull oath may be giuen, and taken, according to the word of God in iustice, iudgement, and truth.

1. Proposition. We may not sweare vainely, and rashly.

The proofe from Gods word.

THe better to auoid vaine, and rash oathes, and swearing, it is good to haue in remembrance that which is said by our S. Christ, and his Apostle Iames.

Our Sauiour saith, sweare not at all, neither by heauen, for it is the throne of God: nor by the Earth, for it is his footestoole, nor by Ierusalem, for it is the cittie of the great King; nor by thine head, because thou canst not make one haire, white or black, but let your communication be, yea yea, nay nay Matth. 5.34..

So the apostle S. Iames, Before all things, my brethren (saith hee) sweare not, either by the heauen, or by the earth, or by any other oath, but let your yea be yea and your Nay, nay, least yee fall into condemnation Iames 5.12..

All Churches doe, and some in their publike writings, con­demne vaine, rash, and idle othes Confes. Helv. 2. c. 5. Basil. ar. 11..

The adversaries vnto this truth.

[Page 219]This declareth many sorts of men to be very impious, as

The Wantons, which for pleasure, and the couetous world­lings, who for gaine, and profit, blush not to take the name of God in vaine, by idle, rash, and vsuall oathes. Next the Basilidi­ans Philast., Helchisaites Euseb. ex Ori. l. 8. c. 38., PriscillianitesBullin. contra Anabap. l. 2▪ c. 4., and Familie of LoueRams [...]is con [...], who for ease, and to auoid troubles, and persecution dread not to sweare, and forsweare themselues.

Thirdly, the papists; whose common guise is to sweare, ei­ther by Saints, or Idols or by God, and creatures together Pe [...]. de soto Meth. conf. s.p. 40. a..

Fourthly, the Puritanes who vse to sweare, though not by God, &c. yet, as wickedly vsing horrible imprecations, as I re­nounce God, God damne me, or, as Hackets manner was, God confound mee Conspir. f [...]r pretend. refor. p. 5..

Lastly, the Banisterians who deeme it hypocrisie for one Christian to reprooue another for commō, and rash swearing, which are but Trifles in their opinions Vnfold of Banist. errors..

2. Proposition. A lawfull Oath may be giuen, and taken, according to the word of God, in iustice, iudgement, and truth.

The proofe from Gods word.

The truth of this doctrine appeareth plentifully in the holy Scriptures. For in the same there bee both commaundements, that we must, and may; and formes prescribed howe we shall sweare.

For the first: Thou shalt feare the L. thy God, and serue him; And shalt sweare by his Name, saith Moses Deut.; Againe, thou shalt sweare, the Lord liueth, and thou shalt cleaue vnto him, and shalt sweare by his Name Ib. 10.20..

And touching the other, sweare may we not, either by Ba­al Ierem. 12.16.; or by strange Gods Iosh. 27.7.; or by the Lord, and by Melchom (that is by Idols Zeph. 1.7.); or by any creatures Matth. 5.34..

But our Oathes must bee made in the Name of the Lord Deut. 6.13.; as the Lord liueth Ie [...]. 12.16.; and all is to be done in truth, iudgment, [Page 220] and righteousnes Jer. 4.2.; and when the magistrate calleth vs there­vnto Exod. 22.8. 1. King. 8.31..

All Churches ioyne with vs in this assertion, and some testi­fie the same in their publique wrightings Confes. Helv. i. ar. 16. & 1. c. 30. Gal. ar. 40. Basil. ar. 11. §. 1. Aug. ar. 16..

The errors, and aduersaries vnto this truth.

Many bee the aduersaries one way, or other crossing this truth. For

1. Some condemne all swearing, as did the Esseis, who deeme all swearing as bad as forswearing Fard. of fa­shions 2. part.; and doe the A­nabaptistes, which will not sweare, albeit thereby both the glorie of God may bee much promoted, and the Church of Christ▪ or Common-weale, furthered Confes. Basil. ar. 11. §. 1..

2. Others condemne some kind of Oathes, and will not sweare, though vrged by the magistrate, but when themselues thinke good. So the Papistes, no man (say they) ought to take an Oath to accuse a Catholicke (a Papist) for his religion Test. Rhe. an. Act. 23.12.; & such as by Oathes accuse Catholickes (that is Papists) are damned Ibid..

So the Puritans, oftentimes either will take none oath at all when it is ministred vnto them by authoritie, if it may turne to the molestation of their Brethren Hooker of ec­cles. pol. praef., or if they sweare (find­ing their testimonie will bee hurtfull to their cause) they wil not deliuer their mindes after they be sworne D. Sutcliff. ans. to Iob. Throck. p. 46. b..

3. Others, hauing taken the Oath doe fowlie abuse the same, as the Knights of the post, like the Turkish Seiti, & Chagi Pol. of the Turk. emp. c. 24. p. 74., who for a Ducket will take a thousand false Oathes afore the magistrate; as also the Iesuits, who in swearing (which is little better then forswearing) doe vti scientia, that is cunning, and equiuocations Quodlib. p. 34.68. Garnets arraign.; as also doe they, who conscionablie, and religiouslie keepe not their faith, such are the forenamed Pa­pistes. For (say they) An Oath taken for the furtherance of false religion (as they take the profession of all Protestantes to be Test. Rhem. an. Act. 20.1 [...].) bindeth not Iuram [...] [...] propter falsam religionē praesti­tum non obligat Bap. [...]ickler. de iure magist▪ p. 11.. Againe, Faith is not to bee kept with Haeritickes Concil▪ Cons [...]a.. Which assertion little differeth from the opinion of some Puritanes, who teach▪ that promise (or Faith) is not [Page 221] to be kept, when (as perhaps by the not erecting of Presbyte­ries in euerie parish) Gods honor, and preaching of his word, is hindered Geneva an. Matth. [...].12. One of them hath deliue­red that if the Prince doe hinder the building of the Church, the people may by force of armes▪ resist him. Ans. to the▪ Abstract. p. 94..

Subiects be discharged from their Oath of allegeance, and may gather forces against their leige Soueraigne, if hee eter­prise any thing to the hurt of his Realme, or of (the Romish) religion, was a determination of the Sorbonistes in a certaine conventicle of theirs at Paris Mercur. Gal­lobelg. l. 2. p. 86.. And that magistrates, by their Subiects, may be brought vnder the obedience of Lawes, was a conclusion of certaine Scottish ministers in a priuate Conventicle of Edinburgh Bucchan. re­rum Scotic. l. 17. p. 202. b..

Seditiosi non sunt qui resistunt principibus, politicum, aut ecclesi­asticū statū perturbantibus. Nā qui resistit Principi seditioso, seditiosus non est, sed seditionem tollit, saith a Frenchman Euseb. Phila­delph. diall. 2. p. 57.: yea (saith an Englishman, whose workes by T.C. are highly approoued, and commended, Hunc tollant uel pacifice, vel cum bello, qui ea potesta­te donati sunt, vt regni Ephori, vel omnium ordinum conuentus pub­licus Dud. Fen. S. Theol. l. 5. c. 13.: Subiects may not respect their oathes made vnto such Princes, which trouble the state of the Church, or Common-weale.

Finally, whatsoeuer Princes be (good, or bad) if they bee Women (say some), oathes of allegeance vnto them, are not to be kept. Their words be these.

First, (aswell the States of the kingdome, as the common people) they ought to remooue from honour, and authoritie, that monster in nature: so call I woman in the habit of man, yea a woman against nature raigning aboue man. Secondly, if any presume to defend that impietie, they ought not to feare, first to prononce, & then after to execute against thē (that is to say a­gainst women gouernours) the sentence of death. If any man be afraid to violate the oath of obedience, which they haue made to such monsters, let them be most assuredly perswaded, that as the beginning of their oathes, proceeding from ignorance, was sinne: so is the obstinate purpose to keepe the same, nothing but plaine rebellion against God Against the regim. of wo­men 2. blas. p. 53. b..

Last of all, whereas euery minister of the word, and Sacra­ments at his ordination doth sweare to obey his Diocesan in [Page 122] all lawfull matters, certaine Gentlemen of the Puritane facti­on, write thus vnto the Bishops of the Church of England, and printed the same, viz. The Canon law is vtterly void within the realme; and therfore your Oath of Canonicall obedience is of no force, and all your Canonicall admonitions not worth a rush The Gentle­mens demāds vnto the Bi­shops (printed an. 1605.) p. 46..

D. Hilar. contra Constantium August.

Non recipit mendacium veritas, nec patitur religio impietatem. The truth admits no lie; neither can religion abide impietie.

1. Tim. 1. v. 17.

Vnto the king everlasting, immortall, inuisible, vnto God onely wise (be) honour, (and) glory for euer, and euer, Amen.


The Printer to the Reader. Gentle Reader many faults escaped the Author being ab­sent, and the coppie somewhat darke, which if it please thee to correct take this direction. The former number sheweth the page: the latter the line. m. the margen. d. dele. certaine figures are twice printed and so both in the table and here twice quoted.

Pag. 2. lin. 30. who flatly. 3.5. the inhabitants. 8. liniaments. 23. horae b. 4.36. Saturninus, Menander, Cerin. 6.28. Eunome us 29. Tretheites. 7.2. These did. 6. Seruetus. 19. Priscilianists. 9.4. d. the. 10.32. Harmon. 11.20. Valētiniās p, 16.11, As man; and. 20.4. d were. 13. Him God. 22.8. tures teach. 23.9. assu­med. 29.14. precepts, offendeth no lesse then if he contemned Gods ex­presse commandements k. And. 22. adversaries. 30.24. Castellio. 31.6. Barco­bas & Barcolf. 24. all the. 34.16. Bethlehem 35.16. the redde sea. 37.12. sacri­fices. 39.10. Antinomies. 6. d. 0.40.11. d. in. 17. for his. 46.1. m. Carranza 47.15. may doe. 48.22. naturall. 49.22. d and the mind. 23. the body. 29. reveale. 52.10. or Loues. 53.1. m. Horae. 8. scandere. 9. for thee. 54.17. the profit. 55.3. as the. 8. Villauincentio. 22. destitute. 53.33. & violating. 35. them, by the papists. 58.19 they doe. 61.7. as not. 65.10. and fall. 66.20. Hieracites 67.15. d. by. 68.25. yee. 33. vp. 35. Onesimus. 69.5. d. as. 14. d. most. 71.12. d. his. 72.24. Hieracites. 73.24. whom hee. 74.24. Catabaptists. 25. misery. 32. Bolseck. 77.36. Antino­mies. m. execut. of iust. 79.7. Hieracites. 80 5. can away. 81.12. or which are. 84.3. be held. 4. The obs. 85.5. they revolted. 19. Desider. Burdegal. 9217. Vigu­erius. m. Theol. 95.18. because 96.21. d. a 97.30. Pius 5.100.31. they. 103.11. embrace. 104.6 interpretation. 14. Villauincence. 21 examinent, vt. 27. fetcht. m. Hervaeus. 106 m. next. im. 13. Festivalls 16. in the 107.29. the odde. 108.3. Cusan. 16. Heare. 18 d. the 22. d. the. 110.34. disciplin [...] 111.5. Iobelaea of the Sci. 35. Cyrillus. 112.8. to summon. 23. Turon. 114.24 Selneccerus. 115.17. Paphnutius. 27. d. h. 31. erre. a m. Test. 117.19. Epicurus 126. m. 35. vix. 130.17. we may 131.25.3 or 26. before. ibid. be 6 chosen. 27. work.5 132.21. d. the. 136.26. but that. 41. m. Towres. 141.30. But there. 144.12. Chri­stians from the. 31. in any. 145.9. Saravia. 11. appertaine. 147.12. Sacra­ment); 149.8. Eutychites. 14. Sacraments. 30. d. of. 154.10. d. be. 12. Exorcists 29. the Cardinall. 155.19. Acolyte. 20. not alwaies in his Church. 30. as a. 158.31. great. 159.4. Alva. 8. abused by. 15. guise is. 162.7. are but 20. Hēriciās 166.13. Not Manicheans. 167.8. d. they. 26. Iouinians. 169.21. a sect a. 29. d. the 34. [...] se sub ii.38. nowe. 172.8. the Lords supper is a sacrament. 173. m. 5. communion 19. sacrilegious. 21. Antwerp. an. 17428. whole christ is. 176. m. 14. vt substan. 23. nil est. 177.3. & therefore. 17. at. Masse. or borne about to the sicke, he shall kneele downe deuoutly & say his pater noster or 178.3. in the. 12. signe 179.14. doctrine. 180.6. hath so 20. the Artotarites 23. Eucratites. 183.8. d. and no woman 9. and came 185.4. religion 187.9. vn­continent [Page] life 188.30. alliteration 189.3. which error. 4. Ochinites 191.21. ve [...]mine when they haue annoyed. 195. m. 23. Sab. do. 196.9. d. by. 197.17. Rhene, Frankeland, and S [...]e [...]uland▪ 36. [...] ▪ doest it. 191.24. the well. 192.3. d. both. 194.24. vt plurimis. 25. Smeton. 199.22. consecration. 26. d. l. 202.16. of the. 204.15. d. there. 208.16. Monet [...]rius. 211.13. Hugh. Capet. 215.4. & goods.

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