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THE FAITH, DOCTRINE, and religion, professed, & protected in the Realme of England, and dominions of the same:
Expressed in 39 Articles, concorda
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 a
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 recea
ued, and auoide them.
PRINTED BY IOHN LEGATT, PRINTER to the Vniuersitie of Cambridge. 1607.
That holy man (of happie remembrance) D. Cranmer (who sometime enioyed that roome in our Church,Archb. Cranmer.
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 al
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 ChristenAb initio reformationis ardebant amore veritatis omnes Poli
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 kingIosias, 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,
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 aduerK. Edward 6.
But those daies of our Churches peace continued not long (through our vnthankefulnesse, and sinnes) neither on the oq. Mary
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,
For himselfe hee praied, that as God had made him a miniF. Latimer
M. Gualter (that learned, painfull, & excellent diuine at TiB. Parkhurst,
orabant idem te cum pii omnes, it was not your praier onely,Q. Elizab.
.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 attaiAn. 1562.
A principall contriuer of this Vniformitie in religion, and thereby Vnitie among vs,Arch. Parker.
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 re
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 Bi
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,An. 1572.
Howbeit in the yeare next ensuing, sciz. an. 72 (a yeare maBartholomaeus flet quia gallicus occu
7. And yet not one of these Recusants, and so not one of Engla
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 religiArchbish. Grindall.
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
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 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 ac
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 ap
10. Some foure moneths afore whose death the said BreAn. 1583.
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
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 Pro
This of the brethren was tearmed the woefull yeare of subAn. 1584.
12. In the yeares 71, and 72. when subscription first was required, the whole land will witnesse, that manie,
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 vnacaeternum 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 de
13. For all their doings, and discourses (to say the best of them) are but to erect a newe (which they tearme a true) miThe vncoath doctrine of the factious Brethren.
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 reginon 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) reuea
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 tru
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 cal
These, and many moe (too many heere to be recapitulate) such phantasies of theirs, or phrenesies rather, this first subscrip
15. Semblablie the next Subscription called for by the last Archb. your L. predecessor, an 84. discouered euen the ve
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 Congrega
The doctor, by their doctrine, must be a distinct minister from the pastor, and onely teach true doctrine, and neither ex
And concerning discipline, by their doctrine, euery Congre
16. This (say they is the great cause, the holy cause, which they will neuer leaue suing for, though they should be a thou
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 ad
So learne we nowe from their said bookes, learned and de
17. The Articles of our religion (concluded vpon by the reuerend Clergie of our Church) with these learned,
And yet these faithfull Brethren, either through forgetful
Whereof I still gather that had their newly reuealed, tear
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 a
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 dange
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 in
20. Notwithstanding what the brethre
For while these Worthies of our Church were employing their engins, & forces partly in defending the present gouernAn. 1595.
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
They builde not Presbyteries expressedly (though vnder hand, if it be well marked, they doe erect them in their exerS. 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 e
22. Their doctrine summarilie may be reduced vnto these two heads, whereof the one is, that the Lords day (euen as the
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 Bar
The latter, as bad as that, hath bin the mother of many he
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 preach
When these things I read, and heard, mine heart was struc
S. Edmonds in Suff. an. 1600. did the other.
And both these most reuerend, sage, and honorable Perso
And well may errors (like grosse humors, and tumors) con
The verie Brethren themselues doe write, that
In regard of the common grounds of Religion,An. 1602.
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 Doc
25. Nowe
After Elizabeth raigned Noble Iames.
K. Iames.
An. 1603.
These ecclesiasticall ministers therefore (though a thousand for number) who at his Maiesties first comming into this king
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.
The yeare 62. was not more famous for the Vniformitie of doctrine in religion then concluded,
27. Whereby no person shall hereafter be receiued into the ministery, nor neither by Institution,
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, Commissa
And likewise all Chancellours, Commissaries Registers, and all other that doe nowe possesse, or execute any places of ec
Againe, hee requireth Subscription, but not of ciuill magi
Last of all, his Maiestie calleth for Subscription vnto Arti
29. And beeing the same, the whole world is to knowe, that the Church of England is not in religion changed, or va
And being the same, there is nowe (as also from the first restauration of the Gospell among vs there hath beene) an V
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.
30. So our Church is the same. But be the Brethren, the faithfull and godly Brethren too the same nowe,
Howebeit euen these men (which in a generalitie doe al
For vnto the Articles of religion, and the Kings Supremacie they are willing to subscribe. And they may subscribe (as a
31. If it be demaunded, what the causes may be, why they will vnto some,
The one is, for that in their opinion, there is no Law, to compell them to subscribe vnto all, For (say the brethren reviz. 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 god
But if these allegations of theirs be but weake, and sinfull sur
33. Since the Statute for Vniformitie in rites and doc
Yea, and the Brethren too themselues (which nowe so scru
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
But this assertion being too grosse, egregiouslie vntrue, and no way iustifiable, they secondly giue out, and report (so in
Besides, this newe Intendement, contrarie to the old pur
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 doc
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;
If then her purpose be knowne by her Doctrine, and Arti
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, e
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,
Now that the Propositions (pregnantly, and rightly gathe
37. Fot my selfe (most reuerend Father in God) what my thoughts be of the religion in this realme at this instant pro
Nothing haue I denied, nothing gainesaid, which afore I de
The
The whole worke expresseth aswell my detestation, and re
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
38. This, and whatsoeuer els here done, either to the confir
My selfe am much, the whole Church of England much more bound vnto your Lordship; yea not wee onely nowe li
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
At Horninger neere S. Ed. Bury in Suff. the 11. of March
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 repen3.
Whosoeuer shall heereafter affirme that any of the 39. Articles a1562. for the auoyding of diuersities of opiniipso 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 Commuipso facto, and not restored but by the Archbishop, after their repentance, & publike reuocation of such their wicked errors. Can. 9.
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.
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 per
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
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.Ausburgh
He
Bohemia
France
Flanders
Wittemberge
Then impious, & execrable are the opinions of Dragoras, & Theodorus, who fasly denied there was any GodDeos esse dubitabat Protagoras, nullos esse omnino Diagoras, & Th
1.
Of Protagoras
Protagoras Deos in dubium vocavit, Diagoras exclusi
2.
Of such as fained vnto themselues, diuers and sundrie gods, as did the ManichiesAugust. contra Manich. l. 2 c. 1, 2.Clemen. Alex. str. l. 5.Valentinus trigintae Deorum praedicator, saith Cyril, catech. 6.Epiphan.
Gand. Merula demi
3. c. 56.Piscem Syri venerantur. Cic. de Senect.
Merula de mirab. l. 3. c. 48.Histor. of Bel.
Voiage of the Holland. ships.
Of the Anthropomorphites, which ascribed the forme and lineamentes of man vnto God Theodoret. l. 4. c. 10.
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 sP. Bizarus rerum Pe
11.Panormit. C. quanto Abbas.
Extruag. Joan. 22.Extrauag. de transl. epist. Quanto.
Holy, Holy, Holy,
Alcar. Francisc. l. 1.Horum B. virginis Ma. secundum vsum Sarum. p. 51.Russe commonvveale. c. 19.
THat the world, and all things both visible and invisi
For touching the creation of the world, we read that in the beginning God created the heauen and the earth Confess. Helv. 2. c. 6, 7. Basil. ar. 1. of Fra ̄ce. 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, sprea
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. Christ
The Sonne is the brightnes of the glorie, and the ingraued forme of his person, and beareth vp all things by his mightie word
The Churches of God in HeluetiaConfess. 2. Confess. Basil. ar. 1.2.Confess. Gal. ar. 18.Confess. Belg. ar. 12.13.
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, CorinIren. Epiph. Phila
Epip. August. cont. Man. c. 49.
5. The same ManichiesD. August. de side. contra Manich. c. 40.Concil. Brac. cap. 11.
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 gouerIn exposit. Symb.
THe Scripture saith,
In the beginning God the Father
By 1 the word of the 2 Lord were the heauens made, and
3 Breath of his mouth
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 belo
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 1 our Lord Iesus Christ, and the loue 2 of God, and the communion of the 3 holy Ghost be with you all
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
This truth hath alwaies bin Confess. Helv. 1. art. 6. & 2. c. 3. August. art. 1. Gal. art. 6. Belg. art. 6. Bohem. c. 3. VVittemb. c. 1. Suca
1.
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.Theod. haeret. fab. lib. 2.Lud. Carettus lib. diuinor. visor. ad Iudae.
Pol. of the Turk. emp. c. 5.
Some, as the GnostikesClem. Alex. strom. l. 5.Epiphan.
Cl. Alex. str. l. 4.
Some thinke there be three Gods, or spirits; not distinguiPhilaster.
Zanch de 3. El. par. i. l. 7. c. 1.
Some feare not to say, that in worshiping the Trinitie, ChriCalvin. 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.
Againe, some doe grant the names, and persons of three, and yet depriue not onely the Sonne, and holy Ghost of their diuiviz. the Father, the Word, and ho
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.
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 suffe
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.
IN the beginning was the Word, and the Word was with God, and that Word was God
Christ was begotten of the Father from euerlasting
This is life eternall, that they knowe thee to be verie God, and whome thou hast sent, Iesus Christ
They shal call his name Emanuel, which is by interpretati
Christ he is the brightnes of the glorie, and the engraued i
And this both hath bin of the auncient Christians I beleeue in God the FaSymb. 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 FaSymbol. Athanas. I beleeue in God the Father almighSymbol. Nicen.
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.
Miserably therefore doe they erre, which either denie, or
viz.
The Arrians, whereof some were called the Douleians, beTheod. 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
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.
Policie of the Turkish Emp. c. 5. p. 16.Display of the Fam. of Loue. H. 7. a.
HOlding the humanitie of Christ wee ioyne with the blesI thirst. Ioh. 19.28.
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.Confes. Basi. ar. 4.Confess. Bohem. c. 6.Confess. Belg. ar. 18.Confess. Gal. ar. 14.Confess. August. ar. 3.Confess. VVittemb. c. 2.Confess. Suevica. ar. 2.Harman. confess. praef.
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.
Niceph. l. 18. c. 52.Philast. Beza, epist. 81.Iren. l. 1. c. 22.
2. Christ had a bodie without a soule; as thought the EunoBasil. contra Eunom.
Theodoret. haeret. fab. l. 4.Ruffin. lib. 2. c. 20.Niceph. l. 18. c. 53.
3. Christ tooke not flesh of the virgine Marie; so did the Valentinians thinke Iren. l. 1. c. 1.Confess. Belg. ar. 18.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.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.
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
He that descended, is euen the same that ascended, farre a
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
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
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.
Symb. Nicen.
The very same is the beleefe, and confession of all the reforConfess. 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.
Detestable therefore is the error,
Hartman Schedel.
Of the Seuerites Niceph. l. 16. cap. 33.
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 oNiceph. l. 18. c. 48.
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.
Christ to be the Sauiour of mankinde we finde it perspicu
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 heaSymb. Nicen.
Conf
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.
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, sufMagdeburg. eccles. hist. Ce
4. c. 5.Beza, epist. 60.
That the whole and holy Trinitie was crucified; as said Pe
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.Nic. l. 18. c. 52.August. contr. Faust. l. 15. c. 10.Antoni
13. c. 5. § 3.Theod. Tert.
August. lib. de Fide, c. 32, 33.
That the whole passion of Christ is to be vnderstood alleH.N. Instr. ar. 4. sent. 17.29
That Christ on the Crosse hath suffered 1 for the redemptiVVitnes Tho. Aquin. on 1. Pet. 3.2 as Iesus, but shal a3 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.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 geneTest. Rhem. in. Rom. 8.17.Ibid. in. Col. 1.24.
That Christ died not for the sinns of all men; and that some
Hist. Fr. Spir.
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.
As Christ died for vs, and was buried: so also it is to be beleeued, that he went downe into Hell.
SVndrie be the texts of Scripture for Christ his descension into Hell.
Mine heart was glad (saith Dauid
O Lord my God, I cried vnto thee, and thou hast healed mee. Thou Lord hast brought my soule out of Hell
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 fro
In that he ascended, what is it but that he had also descen
O death, where is thy sting? O hell, where is this victorie
Also that Christ went downe into Hell, all sound ChristiSymbol. Apost. Athan.
Confess. Helv. 2. c. 11. Basil. ar. 2. August. ar. 3. Suevica. ar. 2.
1. As God onely, and not man; as they doe which say, how Christ descended powerfully, and effectually, but not perso
2. As the man onely; and that as some thinke, in body one
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 in
But till wee know the natiue, and vndoubted sense of this article, and mysterie of religion, persist wee adversaries vnto the
That Christ descended not into hell at all, calling this artiCor
28.77.
That Christ beeing dead, descended into the place of euerTreat. of Bannisters errors.
That Christ aliue vpon the crosse, humbled himselfe, Vsque ad inferni tremenda tormenta, euen vnto the dreadfull torments of
Pagets Catec. Latia.
quales reprobi in aeternū sensuri sunt, which the reprobates shall euerlastingly suffer in hell Pis
12.10.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.Humes rei
38.138.152.Ho. se
Giffords catech.
That Christ personally in Soule went downe into Lake Lymbo, to fetch from thence as Canisius; to loose from theVaux catech.
Ca
Test. Rh
16 26.
That Christ by his descension hath quite turned Hell into Paradise: Costerus, the Iesuits error
5.
Christ did truly
1
arise againe from death, and tooke againe his bodie, with flesh, bones, and all things appertai
2
wherewith he as
3
vntill he returne to iudge all men at the last day.
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.
THe resurrection of Christ may easily be prooued from the holy Scriptures, in which it is euident, first that Christ should f, to moe then 500. bre
A truth both beleeued, and acknowledged by Gods peoSymbol. 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.
Vtterly false then, and vnchristian is the opinion of those men.
Which vtterly denie the resurrection of any flesh, as did the Sadduces Epiphan.
August. contra Faust. l. 4. c. 16.
Which would acknowledge no resurrection of Christ, as would not, nor will the Iewes Lud. Caret, l, divinor. visor.
Holinsh. chron. fol. 1299.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
Which take the Resurrection of Christ to be but an allegoDisplay in Allens confess.
In saying how Christ with his bodie is ascended into heaSymb. Apost. Athan. Nicen.
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.
But we altogether dissent
From Hamant, the English heretike, which denied the asHolinsh. chro. fol. 1299.
Also from Ket, the heretike and Apostata, which likewise denied our Sauiours asscension, affirming that his humane na
Also from the Germane Vbiquitaries, and Papists, they sayIa. Smidelinus, Vbiquitatis Apostolus. Beza, epist. 61.Ergo it is not in heauen, vn
Also from the Montanists, Cataphrygians, and CarpocratiPhilast. Theodor.
From the papists, who say that Christ ascending into heauen
Catech. Tri
c. 1. Te
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
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
God shall iudge the world by Iesus Christ
Iesus Christ shall iudge the quicke and dead at his appea
The Iudge standeth before the doore, saith. S. Iames
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
2.
On the other side both they abroad, and we at home, ab
There shallbe no generaPhilaster.
That the deuills, and the most vngodly, some of them, and namely so manie as in hell do call vpon God for mercie, and
Bulling con
1. tra
1.
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
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
Conspir. f
47 55. Arthing. s
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 vpH.N. ibid.
1. ar. 8. § 35. and in his Euang. c. 1. § 1.
The holy Ghost; proceeding from the Father, and the Sonne,
2
is of one substance, maiesty, and glorie, with the Fa
1
very, and eternall God.
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.
THe holy Ghost to be verie, and eternall God, the ScripErgo the holy Ghost is God.
Christians are to be baptized in the name of the holy Ghost
Ananias lied vnto God
As God, he chooseth, assigneth, and sendeth forth men for the ministerie of the Gospel
Vpon this, and the like words, I beleeue in the holy Ghost Symb. Apost.
Symb. Nicen.
Symb. Athan.
Confess. 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.
This maketh to the condemnatio
Some impugne the deitie of the holy Ghost, as did in old time, Samosatenus Epiph.
Vinc. Lyr.
Beza epist. 1.Zanch. de 3. El. l. 4. c. 1.burnt at Norvvich 14. Ian. 1588.Holinsh. chro. fol. 1299.vvho vvhisper in corners that vve must not beleeue in the holy Ghost, saith Bredvvel, vvriting against Glover. p. 102.Theod. l. 5. c. 10.Philast.
Soz. l. 4. c. 27.Athan.
Zanch. de 3. El. par. l. 2. c. 5.D. Iren.
Eus
5. c. 18.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.
The holy Ghost effected the incarnation of Christ viz. the Father, the word, and the holy Ghost, are one
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 worSymb. 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
1. ar. 6. and 2. c. 3. Basil. ar. 1. Bohem. c. 3. Gal. ar. 1. Belg. ar. 1. Aug
1. VVittemb. c. 1.2. Suevi
1.
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.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 SamosateConfess. Aug. ar. 8.
A bare power, and efficacie of God working by a secret inPol. of the Turk. Emp. c. 5.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.Jdem in his Spir. land. praef. §. 14.
The affection of charitie, or Loue within vs; an error of PeSent. 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.Zanch. ib. l. 1. c. 2.
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 Ibid.
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.
Confess. Helv. 1. c. 3. Gal. c. 3. Belg. ar. 8.11. VVittemb. c. 3. Suevica, ar. 1.
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.Guagnin. de relig. Moscov.
Father de relig. Moscov.
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.
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.
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.
4
All the bookes of the newe Testament, as they are commonly receiued, we doe receiue, and accompt them for Canonicall.
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 Cano
3. The 3. & 4. bookes of Esdras, the booke of Tobias, &c. are apocryphal.
4. Of the newe Testament all the bookes are Canonicall.
THe holy Scriptures to be sufficient to instruct vs in all things necessary, to be knowen and beleeued, for mans saluation, the word of God teacheth.
Ye shall put nothing vnto the word which I command you (saith the Lord), neither shall yee take ought therefrom
Whatsoeuer I command you, take heed you doe it: thou shalt put nothing thereto, nor take ought therfrom Ibid. 12.32.
Euery word of God is pure, &c. Put nothing vnto his words least he reprooue thee, and thou be found a liar
These things are written that ye might beleeue, &c. and that in beleeuing yee might haue life through his Name
The whole Scripture is giuen by inspiration of God, and is profitable to teach, to improoue, to correct, and to instruct in righteousnesse, that the man of God may be absolute, beeing made perfect vnto all good workes
If any man shall adde vnto these things: God shall adde vn
Hereunto Gods people both alwaies haue, and at this preConfess. 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.
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.Apol. Steph. fol. 358.Nash in Christ his tear
59. a.
Also to such as debase the credite and estimation of the holy Scriptures, as Dauid George did Hist. Davidi
Lindan. l. 1. c.
Bulling. contr. Catabap. l. 1.
Also to them which with Gods word doe equall their owne
Test. Rhem. an. 1. Thes. 2.12.Stapl. antid. Euang. in Luc. 10.16. p. 528.
Whatsoeuer by the authoritie of the Church is commanTract. de propriet. Monach. c. 4.
1. Thes. 4 8.Stella in Luc. 10. fol. 20.Concil. Trid. s
4.Russe Com. c. 23.
To them finally are we adversarie which aboue the Scriptures doe preferre1 inuentions, as did the Philosophers; whereof one said of Moses, That good man ma2 and imaginatiEpiphan.
Hist. Da. Geo.
Pol. of the Turk. Emp. c. 3.23.Display. A. 6.3 or Traditions, as doe the Pa4 or Statutes, Edicts, Iudgements, Proclama
Confess. Gal. ar. 9. Belg. ar. 4.
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.
Epiphan.
Epiphan.
August. de bono pers. l. 2. c. 11.Zuingl. lib. contra Calabap.
Some receiued no moe but onely the fiue bookes of Moses, as the SadduceisD. VVhit. de S. Scrip. contra Bella
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 MoscoRusse Com. c. 23.
Some embraced the Law onely, and the Prophets; as the SaCyril. catech. 18.
Some esteemed neither the Law, nor the Prophets; as the ApTertul. 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.
That diuers, and namely these bookes mentioned, are ApoCan. 59.Confess. Gal. ar. 3. Confess. Belg. ar. 4.c.
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
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
Others the Gospel after the Egyptians, after S. Andrew, S. Iames the lesser, S. Peter, S. Bartholomew, the 12. Apostles Bar
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.
Although some of the auncient Fathers, and Doctors, ac
Howbeit we iudge them Canonicall, not so much because learned, and godly men in the Church so haue, and doe receiue,
Therefore in admitting all and euery of these bookes, & ac
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. 27Jren. l. 1. c. 26.Iren. ibid.
Idem l. 3. c. 11.
Some accepted onely the Acts of the Apostles, as the TatiAugust. lib. de vtil. cred.
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.
Althemer. in. c. 2. epist. Ia.
VVigand. Syntag. l. 5.See VVhitak. against VV. Rainolds. c. 7.
Some reiected the booke of S. Iohns reuelations, or the ALib. de 600. error. pontif.
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
Aul. Tur. l. 2. p. 50.
1
The old Testament is not contrary to the new. For both in the old, and newe Testament euerlasting life is offe
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 touch
3
Ceremonies, and rites, doe not binde Christian men:
4
nor the ciuill precepts thereof ought of necessitie to be re
5
no Christian man whatsoeuer is free from the obedience of the Commandements, which are called morall.
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 obedi
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
That Christ is the Sonne of God, in the newe
That Christ is very man, in the new
That Christ was borne at Berhelem in the newe
That Christ was borne of a virgine in the new
That Christ was honoured of wise men in the new
That he road vpon an Asse vnto Ierusalem, from the newe
That he was betraied in the new
That hee suffered not for his owne, but for our transgressi
In the newe that he rose againe from the graue
And in the newe, that he ascended into heauen
Wee are then adversaries to all them, which reiect, as of no reckoning, the old TestameSee afore ar. 6. prop. 2.Bulling. cont. Anabap. l.
c. 14.
The old Fathers to haue looked not onely for transitorie promises, but also for eternall happines, through Christ, the ho
S. Paul saith
Brethren, I would not haue you ignorant, that all our Fa
By faith Noe was made heire of the righteousnesse which is by faith
By faith Moses, when he was come to age, refused to be called the sonne of Pharaohs daughter, and chose rather to sufIbid. 24.25.26.
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
Of which saluation the Prophets haue inquired, and sear
Helvet. 2. c. 13. Saxon. ar. 3.
They are not then to be heard, which thinke the Fathers, & faithfull people before Christ his time, hoped onely for tem
Hence H. N. very strangely allegorizeth of the land of proIn his booke entit. The spir. land of peace, c. 18. § 10. &c. 25. § 4.
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 S. Paul
As all beleeue, so some Churches publikely acknowlege the sameConfess. Gal. ar. 23. Belg. ar. 25.
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 prophetsEuseb.
Jren. l. 1. c. 26.H. N. euang. c. 13. § 4.9.
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 SaJbid. p. 41.
The Commandement (of sanctifying euery Seuenth day, as in the Mosaicall decalogue) is naturall, morall, and perpetuJbid. p. 7.
The truth hereof appeareth, by the Apostles decree
By the Apostles doctrine
By the Apostles example, and namely of the blessed S. Paul
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. Replie. sect. 1.2.Anatom. of abuses, 2. part. D. b.
Thinke not that I am come to destroy the Lawe, or the Pro
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 fa
Doe wee make the lawe of none effect, through faith? God forbid, yea, we establish the Lawe
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 consciSim. Pauli meth. par. 2. de lege Dei, p. 54.
Of Banister (among our selues) who held how it is vtterly eBannist. error.
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.
1. The Nicen, Athanasian, and Apostolicall Creedes, ought to be receiued, and beleeued.
2. The three creedes, viz. the Ni. Athan. and of the Apo
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.
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.Genebr. l. 4. p. 1158.Surius chron. p. 329.
My selfe some
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 viz. the Father, the Crea
The holy
The communion of Saints
Pardoned of all their sinnes
And appointed to arise from death
Therefore wee are enemies to all adversaries of this do
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 en
3
And this infection of nature doth remaine, yea in them that are regenerated, whereby the lust of the flesh, called in Greeke
4
Concu
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.
In the holy Scripture we finde of Originall sinne, the cause, the subiect, and the effects: the cause thereof is Adams fall
Except a man be borne againe, he cannot see the kingdom of God, saith our Sauiour Christd. As new borne babes desire the sincere milke of the word, that yee may grow thereby, saith S. Peter Paul againe
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
And the effects of this Birth, or Originall sinne, are first a
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.
Thus armed with authoritie, and forces from the word of God, and assisted with the neighbour churches, we offer bat
1. To the Iewes Fr. Laur. à Villa. nin. de forman. S. concion. l. 1. c. 13.Clem. Alex. strom. lib. 3.Display in Allens confess.
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.
Jbid.
Ibid. 2. booke, pag. 182.
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.
Originall sinne is not the Imitation of Adam his disobediConfess. Gal. ar. 10.Confess. Belg. ar. 15.Confess. August. ar. 2. Saxon. ar. 2. VVitt. c. 4.Confess. Helv. 2. c. 8. Gal. ar. 10. Bohem. c. 4. August. ar. 2. Saxon. ar. 2. VVittemb. c. 4.
Aduersaries vnto this truth, are,
The Pelagians August. de pec. meritis, c. 1, 2, 3.Display in Allens confess.
Such as ascribe Originall sinne in no sort vnto man, but eiTertull.
Augustin.
The Manichies, who preached that this sinne is another, and a contrary substance within vs, and proceeded noAugust. de haeres.
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.
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
The flesh lusteth against the spirit; and the spirit against the flesh: so that yee cannot doe the same things that yee would
Euery man is tempted, when he is drawen away by his own concupiscence, and is entised
Dearely belooued, I beseech you, as strangers, absteine from fleshly lusts, which fight against the soule
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.
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 themIren. l. c. 24.
Against the Adamites both old Epiphan.
Aeneas Sylv. hist. Bohem. c. 41.
Against the Begadores in Almaigne, affirming they were
Carcauza, summa ̄ Concil.
Concupiscence in whomsoeuer, lusteth against the Spirit
Mortifie therefore your members, which are vpon earth (saith S. Paul
And vnto all Christians, S. Peter, I beseech you, as strangers, abstaine from fleshly lusts
To the same purpose is both the doctrine, and Confessions of Gods people Confess. Helv. 2. c. 9. Saxon. ar. 2.10.
Therefore wee mislike their opinions, as vnsound, which say that coConfess. Aug. ar. 2.
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 BaptisLomb. l. 2. dist. 32.
The Church of Rome, both teacheth that the power of luCatech. Trid. praecep. 9.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.
1
The condition of man, after the fall of Adam is such that he cannot turne, and prepare h
2
to faith, and calling vp
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.
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, be
3. Man may performe, and doe good workes, when he is preuented by the grace of Christ, and renued by the holy Ghost.
WEe denie not, that man, not yet regenerate, hath free will to doe the workes of nature, for the preseruatiConfess. Helv. 2. cap. 9. Aug. ar. 28. Saxon. ar. 3.4.7.Confess. Helv. 2. c. 9. & 1. ar. 9. Bohem. c. 4.d.
A false perswasion is it therefore, that man hath no powSimon Pauli meth. par. 2. de lib. Ar.
August. epist. 28.
The wisedome of the flesh is enimitie against God: for it is not subiect to the Law of God, neither indeede can be. They that are in the flesh cannot please God
The naturnll man perceiueth not the things of the spirit of God; for they are foolishnes vnto him, neither can he know them, because they are spiritually discerned
No man can saie that Iesus is the Lord, but by the holy Ghost
Wee are not sufficient of our selues to thinke any thing, as of our selues, but our sufficiencie is from God
Without mee ye can doe nothing, saith our Sauiour Christ
Which is the confession of the godly reformed Confess. Helv. 1. ar. 9. & 2. c. 9. Basil. ar. 2. Bohem. c. 4. Aug. ar. 18. Belg. ar. 14.
Adversaries vnto this truth are all such as hold, that naturalAugust. de pec. mer. l. 3.Jdem contra Pelil. cap. 19.Z
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.Ibid. annot. marg. p. 408.
The Catholike (popish) religion teacheth freewill Hills quart. 13. reas.
In a man preuented by the grace of Christ, and regenerate by the holy Spirit, both the vnderstanding is enlightened
To this purpose the Sriptures are plentifull.
I will put my lawe in their inward parts, and write it in their hearts
No man knoweth the Father, but the Son, and he to whome the Sonne will reuiele him
Blessed art thou, Simon, the sonne of Ionas, for flesh and blood hath not revelled it vnto thee, but my Father, which is in heauen
No man can say that Iesus is the Lord, but by the holy
To one is giuen by the spirit, the word of wisedome; and to another the word of knowledge, by the same spirit, and to a
God he purifieth mans hearts,
Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake
And this doe the Churches of God beleeue, and confesse Confess. Helv. 2. cap. 9. Aug. ar. 18. Bohem. c. 4. Saxon. ar. 4.
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.
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 de
BY Christ his blood onely wee are cleansed.
Hee is the Lambe of God, which taketh away the sinne of the world
Wee are iustified freely by his grace, through the redempti
Wee are bought with a price
By his onely righteousnes, wee are iustified.
By the obedience of one many be made righteous
Christ is the ende of the Lawe for righteousnesse vnto eueIbid. 10.4.
And this is the faith, and Confession of all Churches reforConfess. Helv. 2. cap. 15. Bohe. c. 6. Gal. ar. 12. Belg. ar. 22. August. ar. 4. VVittemb. ar. 5. Sucvica. c. 3.
This truth is neither beleeued, nor acknowledged
Of the Atheists, who are neither perswaded of the life to come, nor vnderstand the mysteries of mans saluation through the merits of Christ.
Nor of the Pharise is, and their followers, who thinke that by ciuill, and externall righteousnes we are iustified before God
Nor of Matthewe Hamant; who held that man is iustified by Gods meere mercie without respect vnto the merits ofHolinsh. chro. fol. 1299.
Nor of Galeotus Martius, which was of opinion, that all naP. 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 MahoLo
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.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.Test. Rhem. an. Joh. 13.10.Test. Rhem. an. marg.
258.
that is:
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:
Horum B. Virg. S. Mar. secundum v
By Agnos Deis, whereof they say:
Cerem. lib.
tit. 7.
By reading certaine parcels of Scripture, according to their vulgars.
Per Euangelica dicta, Deleantur nostra delicta Breviar. se .cundum Sarum Through the sayings and wordes, euangelicall, Our sinnes blot out and vices all.
Onely beleeue
The Gospel is the power of God vnto saluation to euery one that beleeueth
To him that worketh not, but beleeueth in him that iustifi
Knowe that a man is not iustified by the workes of the law,
God would iustifie the Gentiles through faith, &c. They which be of faith, are blessed with faith full Abraham
By grace are ye saued, through faith, and that not of your selues
Yea, doubtlesse I thinke all things
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.
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
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.
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 PaConci
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 Bale myst. of iniquit. p. 53.
Or by faith, and workes, as both the Pseudapostles at HieEuseb. l. 3. c. 24.Test. Rhem. an. Luke. 7. marg. Luk. 10.28. Ioh. 3.18. Iames 2.2Russie Comm. vveale. cap. 23.
Or neither by faith, nor workes, as they which contemne
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.De fo
c. 2Tost. Rhem. an. Act. 8.18.
Nor they finally which maintaine how the truly righteous apprehend not Christ by Faith, but haue him, and his rigteousJsidor. c
8. c. de haeris.
Conci. Trid. sess. 6. c. 16.7.Calvin. contra Osiand. epist. fol. 303. epist. 1.Displ
Besides what hath bin said, that workes haue no place, nor portion in the matter of our iustification, it is euident in the ho
All men be sinners, and destitue of the glorie of God. And therefore that no man can be iustified by his owne workes
Eternall life commeth vnto vs, not by desert; but partly of promise
The iust shall liue by faith; and the Law is not of faith
Moreouer, as the godly in old time were; so Christians in these daies, are, and shall be iustified: But the godly were iustifi
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.
Adversaries herevnto are,
The Pharisies, who thought men were iustified by externall righteousnesse, morall
The false Apostles in Asia
The Pharisaicall Papists, who against the iustification by faith alone doe hould a iustification by merits, and that of ConGab. 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 purPetrus a Solo asser. cath. de bonis oper.
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 plea
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 dis
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 Be
THough God accepteth not man for his workes, but for his deere sonnes sake: yet that good workes, after man his iustification doe please God, it is a cleere truth euery where to be read in the holy Scripture. For
God hath commanded them to be done
And 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.
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 SiIren. Theodor.
Some vtterly cast of all grace, vertue, and godlines, as did the Basilidians Iren. l. 1. c. 23.Epiph. l. 3.August. contr. Pet. l. 1. c. 24.Cl. Alex. str. l. 3. Epiphan.
Theodor.
Spar. disco. p. 13.Constitut. Othonis de concub. Cler. rem
Philast. Iren.
Eus. l. 6. c. 38.August.
D. Bernard. sup. Cant. ser. 65Display, H. 5. b
Concil. Const. sess. 19. & Coch
2. p. 74.
Pol. of the Turk. Emp. c. 24.
Some suppose that God is pleased with lip seruice onely, & outward righteousnesse; as the hypocriticall Pharisies, or Pha
All which man doth is not pleasing vnto God, but that one
They that are in the flesh cannot please God
In Iesus Christ neither Circumcision auaileth any thing, nei
Vnto the pure are all things pure, but vnto them that are de
Without faith it i
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 eue
Wee know that the lawe is spirituall but I am carnall &c
Wee, which haue the first fruits of the spirit, euen wee doe sigh in our selues
Ye cannot doe the same thing that ye would
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.
VVittemb. c. 7. Suev. c. 4
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 NatuEpiphan.
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.
Bulling. cont. Anabap. l. 4. c. 3.Display. L. 6.
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
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.
The faithfull shewe their workes, yet neither to haue them seene of men, as did the hypocriticall Pharisies
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 SacraConcil. Trid. sess. 4. c. 3.
Life eternall is due vnto good workes by the iustice of God Concil. Trid. sess. 6. can. 32.
VVorkes done before the grace of Christ, and the inspi
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.
1. Workes done before iustification please not God.
3. Workes done before iustification haue the nature of sinne.
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 Confess. Helv. 2. cap. 15. Aug. ar. 20.
Hereby the vanitie of them is perceiued, which thinke be
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 theTapp. 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.
Confess. Helv. 2. c. 16. Bohem. c. 7. Belg. ar. 23. August. ar. 4.20 Saxon. ar. 3. & 8. VVitt. ar. 5.
This ouerthroweth the Popish assertions, concerning meTest. Rhem. an. Act. 10.2.Concil. Trid. sess. 6. c. 10.
As euill workes deserue hell fire: so eternall happines is deAndrad. de Fide, lib. 6.
Whatsoeuer men doe, not yet iustified before God, it is sinne: For of such persons, the best workes which they, euen their Fasting
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. Saxo ̄. ar. 3. & 8. VVittemb. ar. 5.
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.
Voluntary workes
1
besides, ouer and aboue Gods com
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 where
1. Workes of Supererogation cannot be taught without arrogancie, and impietie.
2. Workes of Supererogation, are that sub
WOrkes of Supererogation (which are voluntary workes, besides, ouer, and aboue the commande
And against mans Iniunctions.
They worship mee in vaine (saith hee) who for doctrine teach the commandements of men
Teach them to obserue all things whatsoeuer I haue com
My sheepe here my voice, and know not the voice of stran
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 Jbid. 23.Confess. Helv. 2. c. 16. August. ar. 20. Basil. ar. 10. Gal. ar. 24. Belg. ar. 12. Sax. ar. 3.17.
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.
Aanot. marg. Luk. 10.35. 1. Cor. 9.23. 2. Cor. 8.14.Concil. Trid. sess. 6. c. 10.
Where the workes of Supererogation are taught, and in re
The holy Scripture must be contemned, not as sufficient e
God, who is onely wise
Faith, and other spirituall, & most special virtues are brought into oblivion.
Perfection is imputed not vnto Faith in Iesus Christ, but vn
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.
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 BapConfess. Aug. ar. 20.
Are greater, and more holy, then are the workes commanPet. 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 do
Christ in the truth of our nature was made like vnto vs in all things, sinne onely except
1
from which he was cleare
2
all wee the rest, although bapti
1. Christ is truly, and perfectly righteous.
2. All men besides Christ, though regenerate, be sinners.
THat Christ was pure from sinne, it is abundantly to be seene in the holy Scriptures. For
Hee was both conceiued
Hee appeared to loose
He liued, and was tempted, yet without sinne
He died a guiltlesse and iust man, euen by the testimonie of
1. ar. 11. & 2. c. 11. B
4. 7 Gal. ar. 14. Belg. ar. 18.
As ours, such is the confessions of the purer Churches m.
Cursed therefore before God are the Iewes, which said that
Christ was a violator of the Sabboth,
That hee taught,
That he forbad tribute to be giuen vnto Caesar
That hee was the destroyer of the law
That he ouerthrew all religion, and moued the commons vnto rebellion
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 abomiHolinsh. chro. fol. 1299.Leon. Vairus de Fas
2. c. 11. cir. a finem.
All meprooued pag. 53.prooued pag. 54.
The regenerate also be not without their sinnes, both origiprooued pag. 39, 40.prooued pag. 50.
Besides, there is no man iust in the earth, that doth good, and sinneth not, saith the preacher
In many things we sinne all; is S. Iames saying
Pray therefore, Forgiue vs our debts
A truth beleeued and confessed by all Churches, expressedly by some Confess. Aug. ar. 20. Sax. ar. 3.
Many adversaries hath this truth had, and hath; as the Pa
The Papists say that the blessed virgin was pure from all sinne, both Originall Concil. Trid. sess. 5. decr. de pec. Orig.
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.Stapl. an
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
1.
The Manichies Hier. in prol. Dial. contra Pelag.
Cypr. l. 4. ep. 2.
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.Display H. 6. b
Ans. to the Fam. libert. L. 3
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.Epiphan.
Iren. lib. 1. cap. 24.
1
Not euery deadly sinne willingly commited after Baptisme, is sinne against the holy Ghost, and vnpardona
2
After we haue re
3
or denie place of forgiuenes to such as truly repent.
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.
THough euery sinne in it selfe considered deserueth dam
So in their extant confessions witnesse the Churches in BoConfess. Bohe. c 4.Confess. Sax. ar. 10.Conf
2. c. 8.
Diuerslly hath this doctrine bin oppugned. For
Some haue thought all sinnes to be like, and equall, as the Stoikes, Pelagians Concil. Mil
D. Hieron. advers. In
Some haue taught, as Manes the heretike Epiphan.
Some giue out that such persons be vtterly out of Gods faSp
1. c. 3. q. 5. Position. Ingo stad. de Purgat.
Epiphan.
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 admonitiS. Paul, vnto the Ephesians S. Peter vnto all the god
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
This both granted is, and published for truth by the ChurConfess. Hel
2. c. 7. Bohem. c. 5.8. Saxon. ar. 10, 11. VVittem. ar. 32. S
15.
Vnto this truth subscribe will not
Either by the Catharans Magd. eccles. hist. c
12. c. 5.Eus. l. 5. c. 43.Magd. eccles. hist. cent. 4. c. 5.
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.Concil.
6. can. 29.
S. Francis attained vnto the perfection of holines, and could not sinne at all Vis ad apice ̄ venire perfectionis? Vita cum moribus attende B. Francisci.
Such as doe fall from grace, and yet returne againe vnto
God would haue all men saued
God is alwaies readie to receiue the penitent into fauour. For there is ioy in heauen for the sinner that conuerteth
Christ is grieued when sinners will not repent
He shall saue a soule from death, and hide a multitude of sinnes, which conuerteth a sinner from going astray out of his way
The Lord would haue no man to perish, but al men to come to repentance
If wee acknowledge our sinnes, he is faithfull and iust to for
Hee exhorteth his erring people to repent, and doe their first workes
God then being so gratious, and mercifull, man after his en
So did S. Paul will the Galatians. Brethren (saith hee) if a man be fallen by occasion into any fault, yea which are spiritu
So did hee enioyne the Corinthians, when hee saide
If anie hath caused sorrowe, the same hath not made me so
When also he said, Receiue him (meaning Ouesinus
And so teach the Churches Confess. Helv. 2. c. 14. Bohem. c. 5. August. ar. 11. Saxon. ar. 3. VVittem. ar. 12.
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.
Cypr. epist. 4. ad Antonian.
Bulling. contr. Anab. l. 2. c. 13.Calv. Institut.
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.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 Hist. Fr. Spir.
Luther on Gal. 3.Giffords repl. to Barr. and Green. p. 17.
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 cal
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 con
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.
1. There is a Predestination of men vnto everlasting life.
2. Predestination hath bin from euerlasting.
3. They which are predestinate vnto saluation cannot pe
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.
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, ve
9. The generall promises of God, set forth in the holy Scrip
10. In our actions the word of God, which is his his revea
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
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
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
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
Wee are vnto God the sweete sauour of Christ, in them that
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
The examples also of the elected creatures, man and An
All Churches consent with this doctrine.
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 Clem. strom. lib. 4.Iren.
Iren.
Aug. contra Faust. l. 4. c. 16.Epiphan.
H.N. Instr. ar. 5. § 24. Prophecie of the spir. c. 16. § 7.
Predestination beganne before all times. It will be said (saith our Sauiour Christ) Come ye blessed of my Father, inherite ye the kingdome prepared for you from the foundations of the world
God hath saued vs, &c. according to his owne purpose, and grace, which was giuen to vs through Christ Iesus before the world was
The publike confessions of the Churches, namely in HelueConfess. 2. c. 10.11.ar. 1.ar. 10.
Those wrangling Sophisters then are deceiued, who, be
All that the Father giueth mee shall come to mee, and him that commeth to mee, I cast not away, saith Christ
I giue vnto them eternall life, and they shall neuer perish, neither shall any pluck them out of my hand, &c. none is able to take them out of my Fathers hand
Moreouer whome be predestinate, them hee also glorified
They went o
So the Churches of God: as afore in this article.
Wander then doe they from the truth, which thinke
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.
Wee denie that all, and affirme that a certaine chosen and companie of men be predestinate, and so doth Gods word.
Reioice that your names are written in heauen
I knowe mine, and am knowne of mine, is the saying of Christ Iesus
I suffer all things for the elects sake, saith S. Paul
The very same with vs doe the Churches affirme Confess. Helv. 2. cap. 10. Basil. ar. 1. Gal. ar 12. Belg. ar. 16.
Wee are therefore against them which teach, how not cerVVolf. Musculus in epist. ad Philip. praef.
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 maNash in Chr. his teares, p. 58.Ramseis, and Allens confess.
No certaine companie be foredestined vnto eternall con
None more then others, be predestinate vnto saluation; which was an error of Henry Bolsteck Calvin. epist. ministr. Basil. fol. 105.
Test. Rhem. an. Rom. 11.23.
In the Scripture wee read of mans predestination the cause efficient to be the euerlasting purpose of God I will shew mercie. Exod. 33.19. Rom. 9.15.
And this doe all the Churches militant, and reformed, with a sweete consent testifie, and acknowledge.
Hereby is discouered the impietie of those men which thinke, that
1. Man doth make himselfe eligible for the kingdome of
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 gloriStella 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 hidde
4. Men by nature be elected, and saued; an error of the BaClem. strom. lib. 2.4.
5. It is in man his power to be elected, the error of TheoTheoph. in Matth. 22.Calvin. epist. minist. Helvet. fol. 104.
6. God is partiall, and vniust for chusing some, and refusing others; calling many, and electing but fewe.
Though true it be, the Lord knoweth all, and euery of his e
These things are most euident, and cleere in the holy Scrip
All Churches reformed consent herevnto.
Sundry adversaries hath this truth, and
First the Papists, who teach that none are to thinke, or perConcil. Trid. s
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.Conform. F. lib. 1. fol. 101.Ans. to the recal. of Iust. c. 8. p. 192.
Secondly, the Antonomies, which thinke the outward calSimon Pauli meth. par. 2. de Lege Dei.
Dem
Fourthly, the Schwenfeldians, and all such as depending vp
Lastly, the Russians
Sar
2.Zuingl. contra Catabap. fol. 10Display, H. 6. b. D. 5.
Diuers bee the effects of mans Predestination; but chiefly it bringeth to the Elect, iustification by Faith in this life
This is flatly against Papias Tritenhem. de eccles. scrip.
VVolf. Musculus i
Eus. eccl. hist.
7. c. 23.
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.Aug. contra Faust. l. 4. c. 16.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.
Positiones Ingo
This doctrine of Predestination is to the godly full sweete, pleasant, and comfortable, because it greatly confirmeth their faith in Christ; and encreaseth their loue toward God.
I account the afflictions of this present time, are not worthy of the glorie, which shall be shewed vnto vs
If God be on our side, who can be against vs? who spared not his owne Sonne, but gaue him for vs all to death, how shall hee not with him giue vs all things also? who shall lay any thing to the charge of Gods chosen? It is God that iustifieth, who shall condemne? &c Ibid. 31.34.
Yee were sealed with the holy Spirit of promise, which is the earnest of our inheritance, vntill the redemption of the pos
Greiue not the holy spirit of God, by whom yee are sealed vnto the day of redemption
But to the wicked and reprobate the consideration hereof, is very sower, vnsauorie, and most vncomfortable, as that which they thinke (though very vntruly, and sinfully) causeth
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.
Magd. eccles. hist. Cent. 5. c. 5. p. 620.Display, in an epist. of the Families, l. 7. b.
That men the better may auoid both desperation, and car
1. The promises of grace, and fauour to mankinde, are vni
Come vnto mee, all yee that are wearie, and laden, and I will case you
God sent not his Sonne into the world, that he should con
2. The doctrine of the Gospell for the free remission of sinnes, is to be preached not vnto a fewe but vniuersally, and generally vnto all men.
Goe therefore, and teach all nations, baptizing them, &c
Goe into all the world, and preach the Gospell to euery creature. He that shall beleeue, and be baptized, shall be saued: but hee that will not beleeue, shallbe damned
3. The seales of the couenant be appointed to be giuen to all men, and members of the visible Church, or desirous to be ineorporated there into. For
All are to be baptized
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
They are not to be heard then which say, that
The number of the Elect is but small; and seeing wee are vn
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 grati
Not to despaire in respect either of the greatnes, or multi
Nor yet to prouoke the Lord to execute his vengeance vp
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 omnipo
Subscribed hereunto haue, and doe Gods church euery where.
This truth is gainesaid by the Phrygians, Montanists, and Messalians Theodoret. l. 3. de haeret. fab.
Beza epist. 8Sleidan. com. lib. 6.H.N. euang. c. 13. §6.In a letter of theirs vnto the B. of Roch. in VVilk. confut.
1
They also are to be had accursed, that presume to say
2
onely the name of Iesus Christ, where
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.
THis we cannot but acknowledge to be a truth if wee be
All men, that would be saued, must be borne againe of the holy Ghost
No man is iustified by the workes of the Lawe
God hateth the doctrine of the Nicolaitanes Ibid. 14.
The Reprobate, whose names are not written in the booke of the life of the Lambe, they doe worship the Beast
Punishments eternall, and intolerable are threatned, both to the Beast, and the false prophet
The confessions of Gods people are to this ende, and purConfess. 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.
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 Iren. l. 1. c. 26.Philas
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 VaClem. Alex. b. 2.4.Pa
97.Praef. sua Tuscul. q
That men externally may professe any religion, and notH.N.
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.
This wee cannot but acknowledge to be true, if also wee beleeue the scriptures, which say that
Among men there is giuen none other name vnder heauen, whereby wee must be saued
Through (Iesus Christ) his name, all that beleeue in him, shall receiue remission of sinnes
viz. Christ Iesus) shall all the Gentiles be blessed
And this is the Faith, and confession of the reformed ChurConfess. Helv. 1. ar. 10.11. & 2. cap. 11.13. Basil. ar. 4. Bohem. cap. 4.10. Gal. ar. 13.16.17. Belg. ar. 17.20.21.22. Augustan. ar. 3. Saxon. ar. 3. VVittemb. c. 8. Suevica, ar. 9. § 2.
Many waies this truth very heretically is oppugned. For
Some teach that wee are saued not by Christ, (but as the VaIren. lib. 1.Iren.
Holinsh. chro. fol. 1299.Beza resp. ad repetit. Io. And. Cal. p. 8.
Others confesse that wee are saued by the name of Christ, but either not by the right, and true Christ, for they said themEpiphan.
Euseb. l. 7. c. 3iGenebr. chro. l. 3. p. 358.709.Hist. David. Georgii.
Stovv.
Conspir. for pretend. refor.
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.
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
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 sayAns. to the Fam. let. L. 3. a
Sturmius, antipap. 4. par. 3. p. 189.
1
The visible Church of Christ,
2
is a congregation
3
of faithfull men: in the which
5
the pure word of God is preach
As
6
the Church of Ierusalem, Alexandria, and Anti
7
the Church of Rome hath erred, not onely in their liuing, and manner of ceremonies, but also in matters of Faith.
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.
7. The Church of Rome most shamefully hath erred in life, ceremonies, and matters of faith.
A true saying is it, the Lord, and he onely knoweth who are his. For to man the Church of Christ is partly inuisi
The members of the visible Church are some of them for God, and some against God: all of them notwithstanding dee
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 e
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
15.
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 PaVaux 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.Calvin. contra Libert.
H.N.
exhort. c. 13. § 10. & 1. epist. praef.
A confused gathering together (of good and badde in publike assemblies) is no Church. The Brovvnists ansvver to M. Cartvvright ▪ p. 39.The assemblies of good and bad together, are no Churches, but heapes of prophane people, saith Barrovv in his discoverie. p. 33.
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 vnder
Wee being many are one Body in Christ, and euery one, one anothers members
Wee that are many, are one Bread, and one Body
For as wee haue many members in one body, and all mem
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
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
15.
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.Sacranus de
2. p. 188.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.Ans. to the recul. of Inst. cap. 7. p. 151.Quod libets. p. 34Test. 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
5.
The Familie of Loue, who publish how themselues onely
Allens confess.
Display H. 6. b
Vitels letter, display D. 5.H.N. instruct. ar. 8. § 35. ar. 9. § 36.Fidel. declar. c. 4. § 11.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.
The Marprelate is not afraide to vtter this speech.
They against whome I deale (namely the ecclesiasticall offiProtest. p. 16.Admon.
The visible Church, properly vnderstood, is but a part of the Catholike: yet forasmuch as it is a Congregation of the faith
This is grou
And this is the confession of the Churches Conf
2. cap. 17. Bohem. cap. 8. Belg. ar. 27. VVittemb. ar. 32.
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.Clenard. epist. lib. 2. p. 196.
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.
Disput. concil. Basil. Acts and Monu. in K.H. 6. fol. 796.Festival feriâ 4. post festum Palmarum.
It is a bold assertion also, and very presumptuous of ApostaHils quart. 1. reas. p. 5.
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 a
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
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
1.
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 authoVigner. Insti
10. § 3. v. 10. fol. 83. a.
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 mo
Likewise the Apostle S. Iohn.
He that knoweth God heareth vs, he that is not of God, heareth vs not 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, teach
Wee haue bin baptized into Iesus Christ
By one Spirit are wee all baptized into one Body
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
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 articu
Wee renounce therefore, as altogether vnsound, & Antichri
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.
in his Fortresse.
in his Motives.
De signis visib. ec.
in his Quartron.
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 alAlison 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, scorneH.N. Euang. c. 33. § 11.Fam. letter to the B. of Roch.
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 visiJn his confut. of Pop. L. 4. b.
Had not this bin most true, it had neuer bin auouched both
Our Sauiour saith vnto his disciples concerning doctrine, Take heede &c. Ibid. v. 23, 26.
Beware of the leauen of the Pharisies, and of the leauen of Herod
Many shall be deceiued Jbid. v. 24.
Shall he finde faith on earth
And concerning conuersation, and manners, hee propheci
S. Paul writeth touching doctrine, that
Wee knowe in part
Antichrist sitteth in the temple of God Jbid. v. 9, 10, 11.
Beware of dogs: beware of euill workes, beware of conci
And touching conuersation,
Restore, &c. least thou also be tempted
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
There is a fight euen in the best men, and members of Ibid. v. 23.
Besides, that Churches visible, and glorious haue erred, it ap
This with vs the Churches in their, confessions do acknowConfess. Helv. 2. Saxon. ar. 11. VVittemb. ar. 32. Suev. ar. 15.
The premises will not be graunted for true, neither by the Papists, which maintaine that in faith & doctrine, the church,
Test. Rhem. an. 2. Thess. 2.3.Ibid. an. 1. Tim. 3.13.Ib. an. Eph. 5.24.Jb. an. marg. p. 264. Gab. Biel. l. 4. dist. 6. quaest. 2.Ibid. an. 1. Tim. 3.13. Catech. Trid. in exposit. Symb. Apost. Costerus enchirid. controvers. c. 3. de summo Pont. p. 136.See of this art. prop. 1.
Iustly is the church of Rome condemned of vs, and all chur
1. In life. For.
At Rome the harlot hath a better life
Then shee that is a Romanes wife VV. Thomas hist. of Italie.
If yee spell Roma backeward (saith I. Bale,) yee shall finde it to be Amor, Loue in this prodigious kind. For it is a prepoVV. Thomas hist. of Italie.
Acts of the Eng. volari
2. booke, praef.
Againe:
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;
Eckius enchir de hum. const. axiom. 2.Test. Rhem. an. marg.
3. In doctrine. For proofe hereof, see the popish errors in e
Againe looke wee vnto the heads of the Antichristian syna
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.
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.Praef. lib. de Sp. S.
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 aDe consider. ad Eugen.
Genebrard (himselfe an Antichristian Romanist) writeth that 50. Popes successiuely, & within the space of 150. yeares,
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.
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 constantEnchirid. controvers. cap. 3. de summo Pontif. p. 136.
God preserueth the truth of christian religion in the ApostoTest. Rhem. an. Matth. 23.2.Ibid. an. marg. p. 264.
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 contra
4
neither may it so expound one place of Scripture
5
that it be repugnant to another. VVherefore al
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
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 exposi
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.
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
Women should keepe silence
A knowen tongue vnderstood of the common auditorie, should be vsed Ibid. v. 40.Ibid. v. 33.
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. 4.5.7.15. Saxon. ar. 20. Suevic. c. 8.14. VVittemb. c. 27.35.
This power being giuen by the Supreame authoritie vnto the Church, they doe greatly offend, which doe condemne ei
1. The Familie of Loue, who say of themselues, how they are a free people H.N Sp. l
31. § 6.Ibid. cap. 40. § 1.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
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 houH.N. Sp. land cap. 5. § 5.
Our Lyturgies, and manner of seruing of God, they call Foolishnes of taken on seruices Ibid.
H. N. exhort. c. 15. § 2.3.I
16. § 14.Jbid. § 3.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.
The Church hath no authoritie, ordinarily, and perpetually, to sanctifie any day, but the seuenth day, which the Lord himD.B. doct. of the Sab. 1. book. p. 31.
The church cannot take away this libertie of working sixe daies in the weeke
1. repli
120.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 obSee art. 7. prop. 3.Concil. Trid. sess. 7. can. 13.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 ceremo
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
Or for vse, superstitious: like the brazen Serpent, which king Ezekiah brake in peices
Or for their weight, ouer heauie, and greiuous to be borne; like the Iewish constitutions
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 Ibid. 9.13.
Or against the libertie of christians, and to the entangling of them againe with the yoake of seruile bondage
Or last of all, any way contrary to the commandements, word, and will of God
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 Apo
All churches reformed consent hereunto Conf
2. cap. 5. Gal. ar. 33. Belg. ar. 32. August. ar. 7.15.
20. VVittemb. ar. 35. Suevica. c. 14.
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 comTest. Rhem. an. m
336.
The authoritie of the of the Church is greater then of the Sacred Scripture Confess. Patroceniens. cap. 15.
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 aConfess. VVittemb. ar. 32. Suevica, ar. 15.
Vnsound therefore in iudgement are the Papists. For first they maintaine,
That the Pope of Rome hath the power to iudge all men,
Dist. 40.
Carol. Ruinus.
Panorm. Extra. de divertiis.
Interpration of his all, and euery man without contradictiHernaeus de potestate Papae.
Next, they publish, & hold, that the power to iudge of religioplebi tantum s
the comLaurence a Villanni
1. cap. 10. Nec gratia, nec interior aliqu
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 inPetrus a Soto, assert. cath. de Ec.
Non autem vt doctrinam in particulari ex causis, & fundament
But they haue none auquod proprium est Ecclesi
this they must leaue to the masters of Churches, to whome properly it belongeth, saith Stapleton, Anti
7.Sacrae s
(saith the forementioned Petrus à Solo.) The natiue, and true sense of the sacred Scripture, is to be fetch from the CAss
The whole Church throughout the world knoweth, that the holy Church of Rome hath power to iudge of all matters, neque
neither is it lawfull for any man to giue any sentence of her iudgement. Gelasuis 9. q. Cuncta.
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 know
It is giuen to you to know the secrets of heauen (saith our Sauiour vnto his disciples, but to them it is not giuen
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
If any thing be reuealed to another that sitteth by, let the first hold his peace, saith S. Paul vnto the Church at Corinth
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
Hereunto subscribe the Churches in Heluetia Confess. Helv. 2. cap. 2.confess. VVittemb. cap. 30.Confess. Bohe. cap. 1.
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.
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 ScripH.N. euang. c. 33. § 11.12, 13Idem 1.
16. § 18.Idem in his Prov. c. 21. § 2Sp. land. cap. 7 § 10.Exhort. c. 14. § 1.
See the proposit. rect. immediat. aforegoing.
Others be so farre from giuing the people of God, not be
Forasmuch as no prophecie is of any priuate motion
The Churches reformed approoue this assertioConfess. Helv. 1. ar. 2. & 2. c. 2. Gal. ar. 7. Sax. ar. 1. VVittem. cap. 30.31.33. Suev. ar. 1.
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.Eus. eccl. hist. lib. 4. c. 29.Pighius controuer. 3. de Ec. & Hierarch. l. 3. c. 3.
Some doe mislike all interpretations, and written CommenBeza epist. 59.Ibid.
H.N. 1. exhor. cap. 16. § 4.
Some depend wholly vpon visions, & revelations, as did the Enthusiasts
3.
Thomas Monetarius, the Anabaptists D. Maior in Dom. 8. post Trinit. homil. fol. 440.Arthing. sed
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.
Allens confes
Some of euery place of Scripture will haue an exposition both Analogicall, Allegoricall, historicall, and morall, as the cu
Some are addicted to an interpretation which they cal my
Some are of minde that the Gospell, or Euangelicall word cannot be committed to letters, and wrighting, saith LindaLib. 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
19.23. p. 418. Sicut Christo Iudaei: sic nos Ecclesiae (Romanae) simpli
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.
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 vaCusam. ad Bohemos epist. 2.
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
Here him
Search the Scriptures
yee are, &c. built vpon the foundation of the Apostles, and Prophets
And of the holy Scriptures.
Thy word is the the truth S. Christ.
Wee haue also a sure word of the Prophets, saith Saint Pe
And S. Paul. The whole Scripture is profitable to teach, &c.
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
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.
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 ScripIo. Maria Verract
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
2. ad Boh.
The Scripture, because (in their opinion) it is vnperfect, canLind. l. 1. c. 1.Contra Biuer.
De S. Scrip.
Eccl. Hierar. l. 1. c. 4.Enchir. de S. Scrip. c. 1.
He is an heretike that cleaueth to the Scriptures. So said Ia
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 commanAng. Polit.
Ses. 4.
Tradition (saith hee) is both more auncient, and more effeConfess. Cath. de Eccles.
Lind. l. 1. c. 4, 5.
Yee shall put nothing vnto the word which I command you, neither shall yee take ought there from
Put nothing vnto his words, least hee reprooue thee and thou be found a liar
Though it be but a mans couenant, when it is confirmed, (yet) no man doth abrogate it, or addeth any thing thereto
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
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 do
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.
Hence detest wee both all the old heretikes, and their fan
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 vnDecr. 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 vBellarm. 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,
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 Spi
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.
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 pertai
4. The things ordained by generall Councells, are so farre to be embraced, and beleeued, as they are consonant to Gods holy 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 oRuffin. l. 10. c. 1. Euseb. de vita Const. l. 3. c. 6.Theod. l. 5. c. 9Euagr. l. 1. c. 2.Leo epist 43.53Aventin. Carranza, summa Concil. Carion. lib. 3.Turon. l. 8. c. i0Magdeburg. eccles. hist. Cen. 6.
9.
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
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
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
68. pag. 292.VVitnesse their Classicall assemblies, at Commencements, Faires, &c. See Discipline groundes.
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 geneSurius comment. an. 1501. pag. 30.
Generall Councells, consisting, first of men, who may erre, nothing more easily (for all the imaginations of mans heart are onely euill continually
Next, of men differing in yeares, riches, learning, iudgement, calling and authoritie: whereby distractions of opinions often doe arise.
Thirdly of many me
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 himRoffen. contra Luther.
Therefore Councells may erre.
That which one Counsell doth establish, another will disaTest. Rhem. an. Joh. 16.13.
Therefore erre doe the papists which say, that the holy Spi
That councells cannot erre.
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
A councell was gathered to suppresse Christ, and his do
A councell consulted how they might take Iesus by subtil
A councell sought for false witnesse to put him to death
By a counsell Iesus was bound, led away, and deliuered vnto Pilate
A councell iudged our S. Christ to be both a deceiuer
A councell corrupted the Souldiers, and willed them to tell a Lie
A counsell withstood Peter, and Iohn: and commanded them that in no wise they should speake, or teach in the name of Iesus
A councell both caused the Apostles to be beaten, and com
In auncient writings of credit, wee may read, how (contraD. 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
4. de
1.
By councells hath bin established both the adoration of iBrev. Rom. ex decr. S.S. Concil.
5.
By councells the authority of princes hath bin empaired, &
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.
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.
Nazianzene openly to pronounce, that Hee neuer sawe any good end of a Councell Naz. ad Pr
42.
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.
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 AntiB. Ievvels def. par. 1. fol. 39.
This notwithstanding the Papists doe continue in an opiniTest. Rhem. an. Ioh. 16.13.
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,
And so are wee commaunded to doe euen by God him
Whatsoeuer I command you, take heed you doe it: thou shalt put nothing thereto; nor take ought therefrom
Walke ye not in the, ordinances of your fathers; neither ob
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 a
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.
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 couGreg.
l. 1. epist. 24. & l. 2. epist. 49.Campian. rat. 4.
Others, as the GuisiaCalvin. epist.
231.
The Romish doctrine concerning
1
Purgatorie,
2
Pardons, worshipping, and adoration as well
3
of images,
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 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.
IT is granted as well by the Romish, or false, as by the true Church, that none vncleane thing can enter into the king
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
For in the sacred scripture there is mention but onely of two waies, one leading vnto destruction, the other bringing vnto life
And therefore the Purgatorie in another world both deniAlphons. de haeres. lib. 8. de Indulgentiis. Polydor. de Inventor. lib. 8. cap. 1.Confess. Helv. 2. cap. 26. Gal. ar. 24. Saxon. ar. 11. August. ar. 11. VVittemb. cap. 25.
Erroneous therefore, and not warrantable by Gods word conTertul. de cor. militis: & De Anima, in fine.
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 commandeV
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 con
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.
Neither about the place, where purgatorie should be, some placing the same in the bottome of the sea Eckius in Enchirid.
Bernard de Buslis Rosar. par. 3. ser. 2.Spec. peregr. quaest. dec. 1. c. 3. q. 5.Position. Ing. de Purgat.
Lorich. instit. Cathol. de 12. Fidei art.
Neither about the Tormentors there, who are thought of some to be holy Angells Albertus, & Roffensis.
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.Eckius, posit. 6
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 IudgeDe 4. Hom. noviss.
De officio mort. l. 7.Spec. pereg. quaest. vt suprà quaest. 5.
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.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 bo
That all sinnes in their owne nature, be not mortall, or dead
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 vn
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.
Such hath bin the exceeding mercie, and loue of God to
There is saluation in none other. For among men there is gi
Through his name all that beleeue shall receiue remission of sinnes
Hee hath purchased the Church by his owne blood
With his stripes wee are healed
Hee that beleeueth in him shall neither be condemned
Therefore: Come vnto mee all yee that are wearie, and la
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
This beeing the doctrine euen of God himselfe vvhereof see more Art. 2. pr. 4. ar. 11. pr.
ar. 22. pr. 1.
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 covide Taxa
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
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 AbsoSec ar. 25. pr. 6.
Quicunque in statu gratiae existens, dixerit deuotè septem orationes sequentes cum septem Pater noster, & totidem Aue Maria, ante ima56 millia annorum Indulgentiarum.
Iohannes Papa 12. concessit omnibus dicentibus orationem seque
Oratio pro defunctis.
Auete omnes animae fideles quarum corpora hic, & vbique requi
Innocentius Papa 2. concessit cuilibet qui hanc oratione4000. 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 Autidato
Quicunque orationem sequentem deuotè d11000. 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 tAmen.
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.
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 An
Pope Innocent the 2. hath granted to euery one which de
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.
Images are such an abomination to the Lord, as to make
2. Hee giueth a strait commandement, Not to bow downe to them, nor worship them
3. Hee commendeth greatly, and praiseth such men as haue destroyed Images
4. Hee finally curseth the Images
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 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
31.
Of God himselfeIn hoc pleris
146. Atque haec absurditas Pa
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.
Non inficiamur hac nos latriae adoratione Christi praeclarissimam Cruce colere & venerari. Andrad. orthodox. expl. lib. 9. p. 284.
Of all the erroneous opinions among the Papists (which are infinite) none is more to the illusion of wel meaning ChriConfess. Helv. 1 ar. 11. & 2. c. 5. Basil. ar. 10. Bohem. c. 17. Gal. ar. 24.
Such notwithstanding is the Satanicall boldnes of the AntiPraedicatio autem ecclesiastica hoc semper tenuit, Sanctorum
8.21. p. 30. The CathoHils q
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 speciRaban. l. 4. c. 10. de Sec. propriet.
The Councell of Trent also hath decreed; that they are to
Concil. Trid. sess. 25. decr. de Jnuoc. &c.
Of this preposterous deuotion, they haue appointed a cerMissa de S. Cruce: & Officium de S. Cruce.
Bee-hiu
4. cap. 3.S. PetersGratian. dist. 38. Nul. volat.
S. Paul; the Keies of S. Peter; and vnto many other things which of modestie I will not mention, but doe ouer passe.
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 himselfe
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 god
Finally, as all Gods people in the purer and former times
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
Therefore the Romish doctrine, that Saints are to be praied vnto Test. Rhem. pag. 187. Grationem Dominicam fundimus Sanctis. Censura Colon. fol. 208.
Oremus. Maiestatem tuam Domine suppliciter exoramus, vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator, & rector: ita apud
Oremus Deus, pro cuius Ecclesia gloriosus martyr, & Rontifex Thomas, gladiis impiorum occubuit, praesta quae sumus,
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.
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 vn
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 ob
Christ his noble virgin, Apollonia, pray vnto the Lord to re
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
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
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, did
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 in
O Christs crosse, protect me; ô Christs crosse, saue me; ô Christs crosse defend mee from all euill.
1
It is not lawfull for any man to take vpon him the office of publike preaching
2
or ministring the Sacra
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.
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 Congre
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 Mi
6. Before Ministers are to be ordained, they are to be cho
THis truth in the holy Scripture is euident. For there we finde, how
2 The wicked and false Prophets for preaching afore their time, are blamed
3 A commandement is giuen vs to pray the Lord of the haruest, that hee would send forth labourers into his har
4 Lastly wee doe read, that God hath ordained in the
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.
And so are wee against them,
Which to their power doe seeke the abolishment of pubAns. to the execut. of Iust. cap. 3. p. 44.Ibid. c. 9. p. 211Ibid. c. 5. p. 91.Ibid. c. 3. p. 41.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.H. N. euang. c. 13. § 6. and Spir. land. c. 48. § 5.Letter to the B. of Roch.
Who runne afore they be sent, as doe many both AnabapR.H. on Psal. 122.
Who teach, that Lay-men may teach to get faith R.A. confut. of Brovvnisme. p. 113.Bar. disco. p. 36.
As publikely to preach, before men are sent, is a grieuous
1. Our S. Christ, whose words are these, Surely, I must also preach the Kingdome of God. For therefore am I sent
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
3. S. Paul. For hee writeth, Necessitie is laid vpon mee, and woe is mee if I preach not the Gospell
4. The apostles of Christ. For though they were beaten for so doing: yet ceased they not to teach, and preach Iesus Christ
5. All the Churches of God which be purged from superConfess. Helv. 1. ar. 15. & 2. c. 9 18. Bohem. cap. 9. Gal. ar. 25. Aagust. ar. 7. VVittemb. ar. 20. Sue. ar. 13.
Then, as in glasse they may see their faults.
Who maintaine, how there ought to be no publike preachBulling. cont. Anabap. c. 12.
Which depraue the office of Preaching, as doe the LiberVVilkins. against the Fam. of Loue, ar. 14. p. 66.Theophil. against VVilk.
Pat. of the pr
H.N. proph. of the Sp. c. 2. § 7.Fam. let. to the B. of Roch.
H.N. Spir. l. c. 25.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
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.
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.
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 Bap
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 Saviz. whether the Bapti
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.
Hereby wee declare our selues not to fauour the opinion, that publikely.
Suri
237.Survay of dis. cap. 15. out of the Geneva lavves.
Lear. discours. p. 17.Fruct. Ser. on Rom. 12. p. 40.
None though a lawfull Minister, may administer, the SacraLear. disco. p. 60. It is sacriledge to separate the word (viz. Preaching) froIbid. The preaching of the word is the life of the Sacraments. T.C. 1. rep. p. 125T.C.) that none miT.C. 1. repl. p. 104. § 3. Where there is no PreaLear. disc. p. 62.
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.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
Epiphan. h
42.
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, bap
Christ gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastors, and Teachers, for the ga
A truth also approued by the Churches Confess. Helv. 1. ar. 15. & 2. c. 18. Bohem. c. 8.9.14. Gal. ar. 25.29.30.31. Belg. ar. 30.31. August. ar. 7. Sax. ar. 11. VVittemb. ar. 20. Sue. ar. 13.15
Oppugners of this truth, are
First the Anabaptisticall Swermers, who both tearme all EcAlthemar. 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.Bar. disco. p. 104.
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 froS. Paul
This calling is speciall, and extraordinarie: and the men so called were adorned with the gift of miracles co
And they were also enioyned, for the most part, as the Apo
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 A
And some lastly are by men sent: so in the primitiue Church by the Apostles, were Pastors, and Elders ordained
The calling of these men is tearmed a generall calling, and it is the ordinarie, and in these daies the lawfull calling, allow
So testifie with vs the true Churches else where in the world Confess. Helv. 1. ar. 17. & 2. c. 18. Bohem. c. 9. Ga
31. Belg. ar. 31. August. ar. 14. VVittem. ar. 21. S
13.
This truth hath many waies bin resisted. For there
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.
7.
Either all, or the most part of the ministers of England, saith Howlet Hovvl. 7. rea
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 them
This made the Apostles and Elders in the primitiue Church straightly to charge, that suddenly hands should be laid on no
To make a speciall choise of twaine, whereof one was to be elected into the place of Iudas
By election to ordaine Elders in euery church, and by prai
To describe who who were to be chosen, and called. For they are to be Men, not Boies nor women
And this doe the Churches Protestant by their Confessions approoue Confess. Helv. 1. ar. 25. & 2. c. 18. Bo
9. Gal. artic. 13. Belg. ar. 31. August. ar. 14. VVittemb. ar.
Sue. ar. 13.
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 Mini
That women may be Deacons Sigebert.
A speciall care is not to be had both of the life and the lear
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
Coster. Ench. controv. c. 15. de c
Test. Rhem. an. 1. Tim. 5.2.Concil. Trid. sess. 23. c. 4.quaest. 1. ventum.
Such ought not to busie the ̄
selues about the vvord. H.N. document. sent. c. 3. § 1. and 1. Exhort. c. 16. § 16.
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.
THis assertion needeth small proofe. For who so is perswaIb. 17.26.Ib. 14 19.Ib. v. 9.Ib. 7.11.Ib. 11.16.
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
3. Suev. c. 21.
But their is nothing either so true, or apparent, which hath
In old time the Ossens made their praiers vnto God alwaies in a strange language, which they learned of Elxeus their founEpiph. haer. 19.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 vnderAn. Geufraeus a
2.
The Iacobite preists doe vse a tongue at their church miniMagd. eccles. hist. Cen. 12. c. 5.
The diuine Lyturgie among the Russians is compounded partly of the Greeke, and partly of the Sclavonian lanAlex. Guag. de relig. Mosc. pag. 230.
The Papists will haue all diuine Seruice, Praiers, and SacraTest. Rhem. annot. p. 463.Test. Rhem. an. Matth. 21.6.Si quis dixeril, lingua tantum vulgari Missam celebrari debere, anathema sit. Concil. Trid. sess. 22. can. 9.
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 Sa
5
Confirmation,
6
Penance,
7
Orders,
8
Matrimony, and
9
extreame vncti
10
The Sacraments were not ordained of Christ to be gazed vpon, or to be carried about, but that wee should due
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 dam
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.
THe Sacraments are badges or tokens both of Christians, and of Christianitie.
Of Christians. For by them are visibly discerned, the faith
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
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
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.
Vngodly therefore and in a cursed state are they, which eMagdeburg. ec. hist. Cen. 12. c. 3.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 plaD. Sarania def. tract. de divers. minist. grad. c. 14.Holinsh. chr. fol. 1299.
Which thinke the Sacraments are but onely ciuill, and cereTheodor. lib. c. 9. c. 11.Pa
Ramseis confess.
Infinitely doth God declare his vnspeakable, and incom
Of Baptisme saith Christ: Hee that beleeueth, and is bapti
And of the Lords supper saith our Sauiour Christ, touching the Bread, this is my body, which is giuen
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.
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.
Bonavent. l. 4. dist. 1. q. 5. Gab. Biel l. 4. dist. 1. q. 3.
Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes, and ye shall receiue the gift of the holy Ghost, saith S. Peter
Christ he gaue himselfe for the Church, that he might san
The cup of blessing which we blesse, is it not the communi
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 Circumcisi
Some haue faith afore they receiue any of the Sacraments.
So had Abraham
Some neither afore, nor at the instant, nor yet afterward, though daily they receiue the Sacraments, will haue faith; such are like vnto Iudas
In some the Sacraments doe effectually worke in processe of time, by the helpe of Gods word read or preached, which engendreth faith
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 vnJauel. 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.
Test. Rhem. an. Gal. 5.27.Lear. disc. p. 36.
The Sacraments giue grace ex opere operato,
Test. Rhem. an. marg. p. 357.ex opere operato
Ibid. an. mar. p. 391.
The Sacrament of Baptisme is cause of the saluation of InIbid. an. 1. Pet. v. 21.
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 coue
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 Sacra
This is the iudgement also of the Churches Protestant.
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 SacraTheodoret.
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 SacraHovvlet 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 instiTest. Rhem. an. Iames 5.24. Concil. Trid. sess. 7. cap. 1.
That there are seuen SacrameStella Clericorum.
The Popish confirmation all Churches of God with vs vtConfess. Saxon. ar. 19. VVittemb. c. 11. See the Prop. immediatlie precedent.
Contrariwise the sinagogue of Rome teacheth that Confir
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.
Nunquam erit Christianus, nisi in Confirmatione Episcopali fuerit confirmatus. De consecra. Dist. 5. cap. et Ie
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 consecra
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 heauen
It is an error to ascribe saluation vnto Chrisme, and not one
It sauoureth of donatisme to measure the dignitie of the Sa
It is an error to say, that men cannot be perfect Christians
It is an error that by Confirmation the holy Ghost is giuen to the full.
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 satisfacti
Secondly, the Forme, which in the Preist is the words of Ab
Thirdly, the minister, who ordinarily is the curate of euery parish; but extraordinarily, and in the time of extreame necessi
Fourthly, and last of all, the effect. Hereby they say the peni
The consideration hereof hath mooued besides the Church of England all other Churches reformed to shewe their deteConfess. 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 en
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.
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.
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 infe
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, Pe
Others, numbring the seue
These seuen Orders, say some Papists, as Lombard Lib. 4. dist. 24. cap. 1.Test. Rhem. annot. marg. p. 572.Jbid. annot. Luk
2
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
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.Lomb. lib. 4. dist. 24.
Where is it appointed to the ministers of the newe Testaviz. 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?
Matrimonie is a state of life, holy, and honourable among all men Heb. 12.4.Concil. Trid. Ses. 7. cap. 1. Test. Rhem. annot. Ephes. 5.32. Catech. Vaux. Canis.
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 dis
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.
Some haue too highly coD. 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.
Tertul. contra Mar. lib. 4.Epiphan. Euseb.
i, the Manichies D. August. de haeres.
Ibid. August.
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.
D. Origen. in Luke. hom. 19.Tertul. lib. de m
That some kinde of persons should euer marrie as namely those which haue taken holy orders
See more afterward art. 32.
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.) Test. Rhem. annot. 1 Tim. 3.2.Pet. Lombard. lib. 4. dist. 42.Canis. catech. c. 4.
Lastly, that any persons, should be married but by Popish preists; thinking all those men and women not lawfully marriSupplic. of the Pr. of Orange vnto K. Philip.
Calvin epist. fol. 266. and Chron. of France.
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 com
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 media
In respect of the minister, they hold how any ma
In respect of the effect, they teach vs (which is vtterly vn
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
Touching the Lord his Supper, saith our Sauiour, of the Bread, take eate, &c. and of the Cup, Drinke yee all of it
This truth doe the Chruches reformed by their Confessions subscribe vnto Confess. Hel.
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. 13VVittemb. c. 10.19. Sue.
Then greatly doe they sinne who either doe not vse the SaCalvin. epist. pl. 118.Sleidan. commen. lib. 6.Tertul. cotra Marcion. lib. 1. & 4.
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
Cypr. Valera of the Pope &c. p. 55.D. Humfre. in vita Iuelli. p. 81.D. Morison. de deprau. Rel. orig. pag. 24.Philastrius.
Againe Baptisme was Baptized by the Marcionites, when they baptized the liuing for the dead Tertul. contra Mar. lib. 4.D. Cypr. ad Julian.
Sue ar. 23. prop. 3.
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.
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
Some againe receiue the sacraments, but not the things by them signified; so receiued was Baptisme of Sunon Magus
And some receiue not the Sacraments at all, and yet are par
This maketh vs to conceiue well both of those men, and wome
Furthermore it is apparent, how.
Saluation is promised to such as are baptized, yet not sim
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
And this the purer Churches euery where doe acknowConfess. 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 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.
The Sacraments doe giue grace, euen because they be deliex opere operato
Ibid. annot. marg. pag. 357.
Although in the visible Church the euill be euer min
1
wee may vse their ministerie, both in hearing the
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 offen
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 de
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 eex opere operato, take happy ef
These things from the Scriptures are manifest, which teach vs, that wicked ministers, euen the Scribes and Pharisies sit
Also the purer Churches beare witnesse hereunto
Confess. Hel
1. ar. 15.20.22. Hel
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 Cor. 3.7.
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 doD. August. in Psal. 100. & 32. Idem contra petil. l. 1. c. 4.Magdeburg, eccles. host. Cant. 1cap. 5. fol. 844.
Among the Fathers also Cyprian, and Origen were not D.
1. lib. ad M
6.Ibid. ep. 4.
Origen held that in vaine did any minister either binde, or lose, who was himselfe bound with the chaines of 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 miniVVilk. against the Fa. ar. 24. p. 66.
H.N. euang. c. 23.9.2.
1. epist. to M. Rogers.
The disciplinarian Puritans doe bring all ministers which cannot preach, and their seruices into detestation. For their do
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
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.Ag. 1. ser.
The Sermons of heretikes (and so tearme they all ProTest. Rhem. annot. tit. 3.10.Jbid. an. Mar. 3.13.
Tell the Church saith our Sauiour
Let such a one, by the power of our Lord Iesus Christ, be de
So the neighbour Churches Heluet. 2. c. 18. Bohem. c. 9. Sax ar. 11. Sue. ar. 13.
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 powBar. disco. p. 96.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 husBrovvne tract. of the life, and man. Bred. detect. p. 122.
1
Baptisme is not only a signe of profession, and marke of difference, whereby christian men are discerned from o
2
it is also a signe of rege
3
The Baptisme of young children is in any wise to be retained in the Church, as most agreeable with the institu
1. Baptisme is a signe of Profession, and marke of differe
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.
HOw the Sacraments are tokens: and therefore that BapConfess. 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.
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 Cor. 15.Tertul. contra Mar. lib. 4.Tertul. Ibid.
Not Originists, who maintaine a Baptisme by fire; as also that after the resurrectioOrigen. in Luke. hom. 14.
Not of Matthewe Hamants opinion, (that Norfolke HereHolinsh. chro. fol. 1299.
Not Anabaptists, which number Baptisme among things in
2. cap. 4.
Not Familists, which say there is no true Baptisme but oneH. 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 proT. Aquinas. 2.21. de ingres. relig. p. 119.
Baptisme, of S. Paul is called the washing of the newe Birth Tit. 3.5.
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.
But no part of the true Church thinketh as did manie old haeretickes, viz. that
The baptized of the orthodoxall ministers, are to be rebapCyp. ad Iobai.
Originall sinne is not pardoned in Infants, as said the PelaD. August. de p
Onely sinnes past, and not sinnes future, or not yet commitTheodo. dimi. der. cap. de Bap.
Being once Baptized we can no more be teMag. 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, withGerson tract. contra Flagel.
Wee also condemne the opinion.
Of the Russeis, that there is such a necessitie of Baptisme, as
Russi
23. pag. 98. b.
Also of the Bannisterians, which say that the water at BapBannist. 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 BaptisAlthemar. concil. lo. pugnan: Lo. 131.
And lastly of the Papists, who maintaine that
Baptisme serueth to the putting away of originall sinne oneD. Tho. de sac. Altari.
Baptisme bringeth grace, euen ex opere operato
Test. Rhem. an. Gal. 3.27.
Although by expresse tearms wee be not co
1. The grace of God is vniuersall, and pertaineth vnto all: Therefore the signe, or Seale of grace is vniuersall, and belon
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
4. Christ gaue in commandement that all should be bapti
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 inConfess. Heluet. 1. ar. 21. and 2. cap. 20. Bohem. cap. 12. ar. 35. Belg. ar. 34. August. ar. 9. Sa
13. VVittem
10. Sue. c. 17.
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.
Mag. eccles. hist. cent. 12. c. 5.Bulling. contra Anabap. lib. 1.Ibid. lib. 2. c. 13.Althemar. lo. pug. co. 131.Epist. minist. Bern. in Cal. epist. fol. 118.
Others refuse to baptise not all, but some Infants. So denied is Baptisme by the Barrowists vnto the seede of whores, and witches Sacramentorum autem primum pro natura ̄ sua administrari debet vel infantibus, vel adultis. Infantibus autem iis qui sunt liberi eorum
5. Theol. l. 5. cap. vlt.
Others allow the Baptisme of Infants, yet thinke those InR. A. confut. of Brovv. p. 113.See afore ar. 25. pr. 8.See ar. 26. pr.
Declar
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
600. ar. Pontif. lo. 16.
The Supper of the Lord, is not only
1
a signe of the loue that Christians ought to haue among themselues one to ano
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 Sup
5
The Sacrament of the Lords Supper was not by Christs ordinance, reserued, carried about, lifted vp, or worshipped.
1. The supper of the Lord is a signe of the loue that Chri
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 chan
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 Sacra
THe Supper of the Lord is a token of the loue that Christi
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.
Hol. chron. fol. 1299.Test. Rhem. an. 1. Cor. 10.21.
The Sacrament of the Lords Supper is to all Christians, a Sa
This is my blood of the newe Testament which is shedde for many, for the remission of sinnes
And to such as receiue the same worthily
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.
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 oLeon. Ram. Confess. an. 1580.
It doth neither good, nor hurt to the receiuers. The MessaliTheodores. eccles. hist.
It doth much hurt, and no good, to participate the Lords
It is no signe assuring vs that all our sinnes through Christ are pardoned. For onlie veniall, and mortall sinnes, are thereby remitted,
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.
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 partici
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 repug
I will not drinke hencefoorth of this fruite of the Vine, saith our Sauiour Christ
The heauen must containe Iesus Christ vntill the time that all things be restored, saith S. Peter
As often as ye shall eate this Bread (not Christ his reall Bo
Transubsta
Finally it hath bin the occasion of much superstition, and I
The right consideration hereof hath mooued all the ChurchConfess. Heluet. 1. ar. 22. & 2. c. 21. Basil. ar. 6. Bohem. c. 13. VVittemb c. 19.
Abhominable therefore be the Popish errors, viz. that
In the Eucharist there is nConcil. 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 seueConcil. 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 afConcil. Trid. ses. 3. c. 4.
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.
The regenerate haue in them a double life, one carnall the other spirituall.
The life carnall and temporarie, they brought with them in
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 che
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 Bo
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.
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
18. a.
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 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
Vaux in his catech.Romanenses
31.
The Symbolists, Figurists, and Significatists, who are of opini
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
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
3. c. 6.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 tho See cerem. Pontif. lib. 1. When the Pope goeth from one peo 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
17.
In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine, and Spaine, those En
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 a
The wicked, and such as be voide of a liuely faith, al
S. Paul doth shewe, how the Supper of the Lord is receiued of some worthily, which do examine, and iudge themselues
Againe, of others the same is vnworthily receiued
They are no members of the true Church, the Head where
They haue no promise of heauenly refreshing, because they are without a liuely faith
Therefore they procure vnto themselues most heauie puni
Of this iudgement be other Churches Christian, and reforConfess. 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.
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
4. par. 1. p. 58.Test. Rhem. annot. 1. Cor. 11.27.Alex. Hales. par. 4. q. 45. & D. Thom. par. 3. q. 8. ar. 3.Antipap. 4. par. 2. pag. 106.
The cuppe of the Lord is not to be denied to the lay peo
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
The Cup is to be giuen to All, and to be drunken of All
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.
Though it be a mans couenant, yet when it is confirmed no man doth abrogate, or addeth any thing thereunto Gal. 3.15.
Some, by adding thereto: So added was vnto the Bread, Cheese by the Autotarits Epiphan.
Philastrius.
August. de hares.
Faber de relig. Moseo.
Some, by taking there from: so the Eutratits Epiphan.
Theodores.
Epiphan.
Leo scr. 4. quadrages.
Concil. Trid. ses. 5. cap. 1. & ses. 21. can. 1.2.3
The people, participating of the Cup, thereby perceaue no fruite of spirituall comfort; but receaue to themselues damCensura. Colon. pag. 289.
It is not by Gods, but Mans lawe, that Lay persons comJbid. pag. 283.
Notwithstanding that Christ instituted the Sacrament to be receaued vnder both kinds, and the primitiue Church accorHoc 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.Catech. Trid.
Ibid.
Some, by changing the Elements? So the Aquarians, and the Hydroparastites, for Wine administred, and gaue Water vnto the people Theodores.
The offering of Christ once made,
1
is that perfect re
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 fa
1. The blood of Iesus Christ once shed for mankind vpon the Crosse, is a perfect redemption, propitiation, and satis
2. Sacrifices of the Masse, are most blasphemous Fables, & dangerous deceipts.
OF the benefits redounding vnto mankind by Christ his offering vp of himselfe vpon the Crosse, we haue in sun
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.
20.22. August. ar. 34. Saxon. ar. 3. VVi
2.5. Sue. c. 2.3.
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 Epiphan.
Mans body is not capable of happines, but the soule onely; and yet no soules shall be saued, but there owne said the MarD.
c. 29.
All men, and women, that sinne after Baptisme, are vnD. Hieron. ad Marcel. l. 2.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 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.
The Sauiour of men, and women, is S. Mary through her virDionis. 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 CereIest. Rhem. annot. marg. p. p. 258.Ibid. annot. Matth. 10.12.Vaux. catech. c. 4.
Sinnes actuall, and Mortall, be remised by a Pardon from some Bishop, or from the Pope of Rome
The papists deliuer how the the Masse is a sacrifice Test. Rhem. ann. Mat. 24.15Concil. Trid. ses. 22. can. 3. Cat.
Concil. Trid. ibid.
Catech. Trid. ibid.
A sacrifice in which, by virtue of a fewe, euen fiue words
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.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 adoIbid. 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 destiex 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 propitia
Next dangerous deceipts. For hereby men are to beleeue, that
Creatures may be adored, contrary to Gods word
Christ is often offered: contrary to the Scripture Jbi
28.
The Preist offereth vp Christ: contrarie to the Scripture
Sinnes be forgiuen without blood, contrary to the Scrip
Christ died not once, but dieth daily: contrarie to the Scrip
Faith is not necessarie in communicants: contrary to the Scripture
Wee are to adore Christ as alwaies present, contrary to the Scripture, where we are taught to remember him absent
The fauour of God by mony may be purchased from a priest;
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.
Test. Rhem. annot. Mat. 24.15.
Bishops priests, and Deacons
1
are not commanded by Gods law, either to vowe the estate of single life, or to ab
2
as for all other Christian men, to marry at their owne dis
1. By the word of God it is lawfull for Bishops, and all o
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.
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 gi
From the newe Testament, by the words of S. Paul, who saith, A Bishop must be the husband of one wife; one that hath childre
All sincere Churches, and professors subscribe hereunConfes. 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.
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 MiD. Hiero. advers. Vigil. c. 1.
Or of the Iouinians, whose Elect, or Preists might not marD. 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.
Ibid. an. 1. Tim. 3.2.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
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
1. Tim. 5.9. l. 4.
Of Pope Innocent the 8:
Of Pope Alex. the 6:
Of the Priests:
Of the Iesuites:
Iesuits catech. 2. B. cap. 15. p. 114. b.
The Spirite of God saith vnto men, and women in all ages,
Bring foorth fruite, and multiplie, and fill the earth
To auoide fornication, let euery man haue his wife; and e
If they cannot abstaine, let them marrie
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 af
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.
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
August. de haeres.
Leg. epist. 93. c. 7.Euseb.
Epiphan.
Philastr.
Epiphan.
Some allowe of the wedded life: yet not in all sorts of per
The Papistes forbid all Clergie men to marrie Test. Rhem. annot. 1. Tim. 5.9.
Some will haue none to marrie but Virgins, and single perMagde. ec. hist. Cen. 12. c. 5
Some condemne all alteration of marriage, or twice marryD. August. de haeres.
Some would haue women, though married, to be all comD. Iren.
Hist. D. Georgii.
Some will nor marrie according to Gods ordinance, but
Tertul. adu
Beza epist. 5.0.11.
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.
1. The person that is rightly by the Church excommuni
2. An excommunicate person, trulie repenting, is to be re
THe most seuere, and vttermost punishment, that the visi
1. Who are to excommunicate, namely such as haue au
2. Who are to be excommunicate, euen two sorts of men, whereof the one peruert the sound doctrine of the truth
3. The manner of proceeding in Excommunication, name
A man so cut off from the Congregation, and Excommuni
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
1. Aduersaries vnto this doctrine be they,
Who vtterly condemne all censures ecclesiasticall, and so Excommunication, saying how the wicked are not excommuPan. Diaco.
Haeretickes, holding other points of religion soundly, for their priuate, and singular opinions, are not to be excommuniProsper 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.
Assert. polit. an. 1604. Bishopes are to be obeyed, neither when there cite, nor when they inhibite, nor when they ExcommuniDemon. of dis. c. 12.
By the whole Congregation Hunt. of the Foxe, E. 1.T.C. 1. rep. p. 146.Aus. to M. Car. let. p. 30.Bar. disco. p. 20.Petit. of the 1000.
3. Which rightly vse not, but abuse the censure of Excom
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 boActs & Mo.
The Bishop of CanMer. 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 excomAu. to. M. Car. let. p. 30.Pius quintus; Gregorie the 13, and sixtus quintus. The Puritanes misT.C. 2. rep. 2. part.
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.Knox. order of Excom. in Scot. A. 2.
4. Lastly, which fauour the right, and true excommunicati
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 re
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,S. Paule saith, a little leauen leaueneth the whole lumpe
And that he which hath fallen, through shame of the world, may at the length Learne to blaspheme no more
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 re
Contrariwise the Montanistes D. Hieron. ad Marc. l. 2.D. Cyprian. l. 4. epist. 2.
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 coun
2
whosoeuer through his priuate iudg
3
which be not repug
4
Euery particular, or nationall Church hath authoritie to ordaine, change, and abolish cere
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 pub
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.
IF a necessitie were laid vpon the Church of God to obserue the same traditions
For the said Apostles changed the times, and places of their assembling together, the people of God meeting, and the A
Neither kept they the same course in the ministration of the Sacraments.
For as occasion was offered, they both baptized in publike assemblies
So nothing therefore be done against the word of God, traditions, and ceremonies, according to the diuersitie of coun
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.
20. VVittemb. ar. 35. Sue. c. 14.
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 Tertul. contra Mar. l. 4·Philaster.
D. Hieron. in epist. ad Aug.
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, af
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 coJbid. 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.
Jbid. p. 174.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 vniuerConcil. Trid. s
7. can. 13.
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
From the Law of sinne, and of death
From all Iewish rites, and ceremonies
And from all humane ordinances, and traditions whatsoeuer, when they are imposed vpon the conscie
Notwithstanding the Church, and euery member thereof in his place, is bound to the obseruation of al Traditions, and CeConf. 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.
Notwithstanding, say the Anabaptistes Bulling. contra Anabap. lib. 2. c. 2.
122.D. Bar. c
70.71.
Againe, there be of the Clergie, who rather then they will vse, or obserue any rights, ceremonies, or orders, though lawPhil. Mel. epist. ad pastores & in comitatu Mansfeldi.
The principall author of all these tragicall suries about cereFat
455.
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
We must therfore haue alwaies in minde, that we are bought with a price, and therefore may not be the seruants of men
The consideration heereof hath caused other Churches alConfess. Heluet. 1
4. & 2. c. 124.27. Basil. ar. §. 3. ar.
Bohem. c. 15. Gal. ar. 24.33. Belg. ar. 7.29.32. August. ar. 15. VVil
28.29.32.33 Sue
Such vngodly traditions, & ceremonies, are all the ceremo
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 In
This (viz. the manner of keeping the Sabboth praescribed by themselues) the Lord requireth of all, and euery one continu
Another sort of people there is among vs, which will ob
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, a1604, sufficiently shal expresse the thoughts of Papists touching their Crosse, and Crossing: whose words be these:
Vide Coster. Iesuit. enchirid. Controuers. c. 11. de S. Cruce. pag. 358. &c.
Of this Crosse I spake, and mean
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 ordai
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 in
We haue already prooued 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.
This manifesteth to the world the intolerable both arroTrid. 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 (vpT.C. 1. rep. p. 120.
Againe say these men, the Church hath none authoritie, orJbid. p. 47.
The latter sort, what in them is, quench the peoples deuoti
The second booke of Homilies, the seuerall titles wher
Touching this Article the greatest matter is, not whether these Homilies meant, and mentioned doe containe doctrine both godly, wholesome, and necessarie, but whether Homi
Great is the excellencie, great also the vtility of Gods word preached. Therefore saith S. Paul, None can beleeue without a preacher D. VVhitak. contra. Bel. con. 1. q. 6. p. 335.
Paul did preach the Gospell by writing an. Rom. 1.15.Pauli vinculis plura pen
Calvins writings will edifie all men continually in the time to come 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. 4Eus. l. 4. c. 23.
Hermes his pastor Idem l. 3. c. 3.T.C. 2. rep. p. 110.
In the reformed Churches in Flanders D. Su
Petit. c. 1. p. 23.Editae suntigitur iam pridem Gallicae istae conciones (Caluini in Iobum) &c. Ne
1. Ca
Sueton. contra Hamilton. p. 106.
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
Too highly, as doe the Puritanes of all sorts. For say they
T.C. 1. rep. p. 173.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 halD.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 a
Of the former sort are the Anabaptists; who as Sleidan reSl
10.
Of the latter be the Brownists, Disciplinatians, and Sabba
The Brownists doe say, that No Apocrypha must be brought into the Christian assemblies B 1. p. 15.Fruct. ser. on Rom. 12. p. 60.
And so, but much more bitterly, and erroneously the SabD.B. Sab. do
2. booke
The booke of Consecration
1
of Archbishops, and Bi
2
whosoeuer are consecrated, or ordered according to the rites of that booke, since the second yeare of the afore
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 mi
2. Whosoeuer be or shall be consecrated, or ordered, ac
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 groun
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.D. Christ. in Act. hom. 33.
Of Antioch, Peter D. Hie. in Gal.
Eus.
D. Hier. ad Euagr.
D. Hier. in 2. Tim. 1.D. Christ· in
Tim. 5.Theod. arg. in epist. ad Tit.
Theo. in. epist. ad Phil.
Eus
2.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.Sadcel de leg. voc. p. 20.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, Cy
Finally, from the Apostles daies hitherto there neuer wan
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 ChriSteidan. com. lib. 5.
2. Of the old haeretickes, viz. the Contobaptites, which alNiceph. 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.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 SerFruit. Ser. on Rom. 12. p. 37.Asser. polit. p. 29.Admon.
They tearme the differences of Ministers, A proud ambitiDisco. of D. Ban. ser. p. 37.Demon. of Dis. epist. ded.
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 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 miBurges let. to K. Iames before his Apolog.
Archbishops, Bishops, and ministers, which according to the booke of Consecration, be, or shalll be consecrated, or orD. Fulke a
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
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) Catho
Whosoeuer taketh vpon him to preach, to minister Sacra
Our Bishops, & ministers they are not come in by the doore (saith Stapleton) they haue stolne in like Theeues
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
Inferior ministers they are not (say they) according to Gods word, either prooued, elected, called, or ordained Jbid.
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 iurisdicti
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 Eli
4
and restraine with the ciuill sword the stubburne, and euill doers.
5
The Bishop of Rome hath no iurisdictio
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 commande
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 domini
3. His Highnesse may not execute the ecclesiasticall duties of preaching, and ministring the Sacraments, and yet is to pre
4. The King by his authoritie is to restraine with the mate
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.
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 A
Notwithstanding whatsoeuer the gouernement is, either de
There is no power but of God; the powers that be, are or
We must be subiect to the principalities, and powers, and o
We must submit our selues vnto all manner of ordinance of man, for the Lords sake
We must pray for Kinges, and for all that bee in authori
Finally, we must giue to all men their dutie, tribute to whom tribute; custome, to whom custome; feare, to whom feare; & honor, to whom honor is due
But of the Monarchiall gouernement speciall mention is made in the wrightings of the Prophets, and Apostles.
Kings shall be their nourcing fathers, and Queenes shall bee thy nources, saith Esay
The Apostle Peter calleth the King, the superior (or him that hath the chiefe power, as our King Iames hath in his do
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.
These Churches with vs, and wee with them vtterly con
Of the dreamers, whereof the Apostle speaketh, which desEpist. of Ju. 8.
Of the Manichies D. August. contra. Faust. l. 22. c. 74.VV.
5.9.
Alth
191.
Of them who allowe not of the gouernement by women, but vtterly detest the same: such were they in Italie, which said,
In
VV. Tho. descrip. of Italy p. 129. a.
Abu ̄de magna ciuitas vobis sit domus, publicum ne
Lud. Viues de institut. faem. Chr. lib. 2.Nez solum naturae iura conuelluntur, sed etiam omnium gentium, quae nunquam faeminas regnare permis
6. p. 257.
A womans gouernment is a monstriferous Empire, most detestable, and damnable
Againe: I am assured that God hath reuealed to some in this age, that it is more then a monster in nature, that a woman shall reigne, and haue Empire aboue man, &c
And litle differing from these men are they in England, which tearmed the harborough for faithfull subiects, a carnall, and vnlearned booke, smelling altogether of earth, without rime, and without reason, for defending the regiment of wo
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
Againe, euerie soule is commaunded to bee subiect to the higher power, &c
Finally, the examples are manifold and pregnant shewing the principallity of kings ouer all persons, and causes. For
Aaron the high preist, called Moses, the chiefe Prince, his Lord
K. Iehosaphat, as cheife in Iudah, appointed Iudges, Leuites,, and priests
K. Ezekias there also as chiefe, sent vnto all Israell, and IuIbid. c. 29.21.22.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 principali
Which being true, then false is it which the Papists deliuer, viz, that
The kings excellencie of power is in respect of the NobiliTest. Rhem. annot. 1. Pet. 2.13.Ibid. an. Heb. Heb. 13.17.
The whole Clergie ought to be free from paying TriIbid. an., M
17.26.
Sacerdotes etiam Principibus iure diuino subditi deleatur, say the
Iudex expurg. p. 26.
No man is to be subiect vnto his temporall prince, and suTest. 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.
There ought to be in euery Church a Consistorie or seignory of El In stead of Chancellors, Archdeacons, Offi
Quis tandem reges, & principes, who can exempt euen kings & princes, from this, Non humana, sed diuinâ Dominatione, Not huBeza d
124.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 consiNon 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
456.
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
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
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 Ib. 7.
Of the same iudgement be other Churches
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
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
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 repentTest. 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.Bullin. contra Anabap.
And thirdly the disciplinarian Puritanes, whose doctrine is, that
1. The making of Ecclesiasticall constitutions, and ceremoT.C. 1. rep. p. 163.
2. Ciuil magistrates haue no power to ordaine ceremonies pertaining vnto the Church T.C. 1. rep. p. 153.Idem. 2. rep. 2. par. p. 4.
3. The ecclesiasticall Officers be Doctors, Pastors, Elders, and Deacons the onely officers instituted of God
4. Without the prince, the people may reforme the Church and must not tarrie for the magistrate: so thought Barrow, Greenewood
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 Asser
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 vncircumcisciz. vpon their discipline. This hath Penrie
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.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 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
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.
Contrarilie heereunto,
The Cresconians were of opinion, that Magistrates were to punnish no malefactors D. August. contra Cres
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 AnaConfess. Aug. ar. 17.H.N. 1. exh. c. 12. §. 39.40. Ramseis confess
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
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 an
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
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
His iurisdiction hath bin, and is iustly renounced, and ban
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. 3August. de Ab
7.
But with the Papists, the Bishop of Rome, hee is forsooth for supremacie, Abell; for gouering the Arke, Noah; for paMaioran. c
3. c. 35.Aus. to the execut. of Just.
By him Kings raigne Cer
1. c. 2.Distinct. 4c. 5. Papa.
Extrauag. de trans
His iurisdiction is vniuersall, euen ouer the whole worlde Test. Rhem. annot.
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 EngQ. Elizabeth, and the same Queene disabled to gouerne her owne people, and dominions Bris
40.
As the natures of men be diuers; and some sinnes in some countries more abound then in others: so are the punnish
All that take the sword, shall perish with the sword
Gouernors bee sent of the King, for the punnishment of e
A wise King scattereth the wicked, and causeth the wheele to turne ouer them
The magistrate beareth not the sword for nought, and is the minister of God to take vengeance on them that doe euill
Which punishments testifie to the world, that
God is iust, which will haue some sinnes more seuerely pun
God is mercifull, and
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 apConfess. 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 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.Confess. Helu. 2. cap. 30.
And some doe thinke that howsoeuer for other offences a
They hold that no man should bee put to death for his opiDispl
They blame M. Cramner, and Ridley for burning Ioane of Kent, for an haereticke Jbid.
It is not christianlike that one man should persecute anoFam. 2. letre vnto M. Ro.
Ibid.
There is (saith K. Salomon)
Cornelius being a Christian
This truth is graunted by the Churches Confess. Helu. 2. cap. 30. Bo
16. Sax. ar. 23.
Many are against this assertion, whereof some doubt of the truth thereof, as Ludouicus Viues Arm
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 weapoDisplay. H. 5. b.
H.N. spir. lan. c. 37. §. 2.Jbid. prae. §. 31.Ibi. c. 4. §. 9.
The riches, and goodnes of Christians
1
are not com
2
euery man ought of such things as he possesseth, liberally to giue almes to the poore according to his abilitie.
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.
AGainst communitie of goods, and riches, be all those pla
Of another mind were the EsseisHeyden.
3. c. 3.D. Aug. de mor. eccles. Cal. l. 1.Magdeb. eccles. hist. Cen. 5. fol. 586.D. Humfre de Romanae curiae praxi. p. 39. ex. Epiphan.
VV. Tho. desc. of Italy. p. 59.Sleidan. com. l. 6.Display. H. 3. b.
AmoH.N. Spir. land.
35. §. 34.
Vnto liberality towards the poore, according to our abili
1. By the commandements, from God, by his seruants the Prophets
2. By sweete promises of ample blessings
3. By threatnings of punishments to the couetous, and sto 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
So the Churches Conf. Helv. 2. c. 23.28.29. Sax. ar. 21. VVittemb. c. 18.
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 comBale myst. of Iniqu. p. 53.
Secondly the hypocriticall Sectaries, who are bountiful oneMat. 5.46.47.Homini mendico esu
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.
As wee confesse that
1
vaine, and rash swearing is for
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 ac
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.
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
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
All Churches doe, and some in their publike writings, conConfes. Helv. 2. c. 5. Basil. ar. 11.
The Wantons, which for pleasure, and the couetous worldPhilast.
Euseb. ex Ori. l. 8. c. 38.Bullin. contra Anabap. l. 2c. 4.Rams
Thirdly, the papists; whose common guise is to sweare, eiPe
40. a.
Fourthly, the Puritanes who vse to sweare, though not by God, &c. yet, as wickedly vsing horrible imprecations, as I reConspir. f
5.
Lastly, the Banisterians who deeme it hypocrisie for one Christian to reprooue another for commo
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
And touching the other, sweare may we not, either by Ba
But our Oathes must bee made in the Name of the Lord
All Churches ioyne with vs in this assertion, and some testiConfes. Helv. i. ar. 16. & 1. c. 30. Gal. ar. 40. Basil. ar. 11. §. 1. Aug. ar. 16.
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 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.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.
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 vti scientia, that is cunning, and equiuocations Quodlib. p. 34.68. Garnets arraign.Test. Rhem. an. Act. 20.1Iuram
11.Concil ▪ Cons
Geneva an. Matth.
Subiects be discharged from their Oath of allegeance, and may gather forces against their leige Soueraigne, if hee eterMercur. Gallobelg. l. 2. p. 86.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.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.
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 the
Last of all, whereas euery minister of the word, and Sacraviz. 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
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.
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. Valep, 16.11, As man; and. 20.4. d were. 13. Him God. 22.8. tures teach. 23.9. assuk. And. 22. adversaries. 30.24. Castellio. 31.6. Barcoh. 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. Chri